جستجوی مقالات مرتبط با کلیدواژه « مرگ اندیشی » در نشریات گروه « ادبیات و زبان ها »

Contemplating death and discussing it are common themes in the literature of every nation. The impossible act of creating something from nothing, akin to the presence of life in death, is the contradiction that serves as the essence of creating a work of art. In the novel "Chess with Doomsday Machine," one of the most prominent works of the holy defense literature, there are two contrasting attitudes portrayed by the negative characters, such as the engineer, and the Basiji character, who serves as the narrator. Each of them views the events through a different lens. For this reason, the author aims to introduce the types of death narration and differentiate them from martyrdom. Additionally, the author seeks to explore how Ahmadzadeh was able to elucidate death and martyrdom in his novel from both materialist and spiritualist perspectives. He paid attention to the narrative ways of addressing profound themes of death and martyrdom in this novel. According to this essay, the culture stemming from the concept of martyrdom has consistently been reflected in the portrayal of the characters Musa, Parviz, and Commander. This culture is founded on the values of endurance, steadfastness, and self-sacrifice to the utmost limit. The plot of the story conveys the message that besides reinforcing one's heartfelt beliefs, one should also exhibit humane behavior in line with the values of holy defense. One should always be prepared for any form of martyrdom and sacrifice to uphold the principles of their religion.

Philosophy of death, one of the biggest enigmas in human history, has always puzzled human beings ever since they were created. The basis of mythology, evolution of human life in the form of immortal cycles of collective unconsciousness irrespective of time and place, is suggestive of this concern. Hence, awareness of the nature of death is reflected extensively as a thematic element in artistic and literary works. However, such cognitive re-thinking can have both negative and positive aspects. One aspect is its terrorizing effect on human life and how it drives life toward vanity and futility while another aspect is its potential for fostering the growth of wisdom, insights and moral values. Considering these contradictory aspects regarding humans’ preoccupation with death, in the present study researchers attempt to explore the attitudes of contemporary Iranians, living in a modern context, by using a descriptive-analytical method and focusing on two stories of The Leopards who have Run with Me by Najdi and Pig Bone and Leper's Hands by Mastoor. Findings suggest that Najdi has had an existentialist view on death which is depicted through his use of different voices/ characters in the story. He has also tried to represent the hidden layers of death in the lived experiences of society in its transformation from a traditional background to a modern one by utilizing a metaphoric language. Mastoor, however, looks at death with a more philosophic view and tries to reflect his concern through depicting the inner and spiritual anxiety of his characters.

Death can be considered the most important common issue among humans in all times, places and the only rival of life. Expressing the nature of death is a kind of representation of different people's attitude towards the nature of life. None of the poets have removed this concern. Therefore, addressing the thoughts of writers and poets, in this regard, will be effective in better understanding and getting to know the intellectual and epistemological views of these poets. To achieve this goal, one should analyze the texts and poems of these poets. One of the methods of text analysis is critical discourse analysis. in which they discover the author's and poet's attitude towards his works.
Since literature and society have a two-way relationship and the influence of contemporary poetry on society and the influence of contemporary literature in the formation of many socio-political developments has been proven. In this research, we aim to examine the influence of society on the poet's thought about death and its reflection in his works. Among the contemporary poets, Aminpour has expressed the important social and political issues of each period in his poetry explicitly and with appropriate tone, and this issue brings us into the realm of discourse analysis of his works. Accordingly, in this essay, by applying the level of explanation in the analysis of critical discourse, we seek to prove the ups and downs of the poet's death thoughts in his different poetic periods. It seems that his attitude towards death, which includes the outlook on life, has changed in different periods of his life.

Cognitive pragmatic schemas are one of the topics in cognitive linguistics, and applying this approach to the study of death in children's literature serves as a bridge between the fields of literature, cognitive linguistics, and philosophy for children. A single word can have different meanings under various cognitive pragmatic schemas. Cognitive pragmatic schemas are dependent on situational and functional contexts. This research aims to categorize the representations of suspended death based on cognitive pragmatic schemas. In children's literature, death is often portrayed as a reversible phenomenon; therefore, this motif has been chosen as the research subject. The statistical sample of the current research is the stories for age groups "A," "B," and "C," works that featured the assumption of its reversibility in their content. Each of these stories is like an practs to call and form the scheme of death. The current research aims to answer how situational speech acts in children's stories modify the frightening representation of death in forming and invocating the schema of suspended death. This article introduces five situational speech acts for the schema of suspended death: resurrection with external stimulus, resurrection with internal stimulus, transformation with external catalyst, transformation with internal catalyst, and delusion. Since concepts like "death" are abstract, philosophical, and emotionally provocative in nature, the way these concepts are conveyed to children has always been a subject of debate. This research, employs a descriptive-analytical method, demonstrates that children's stories modify the frightening representation of "death" by using various cognitive schemas of reversible death.

This article is an attempt to study the question of death and how it is truly reflected in five prominent works of contemporary fiction published before the Islamic Revolution, including " The Madhouse" by Mohammad Ali Jamalzadeh, " The Blind Owl " by Sadegh Hedayat, "The Mourners of  Bayal" by GholamHosseinSaedi, " The First Night of the Grave " by SadeghChoubak ,and "Kelidar" by Mahmoud Dowlatabadi. Using the analytical-descriptive method, this study provides the readers with the perspectives of the mentioned writers toward the death and the world after it. These works have been studied based of four concepts including psychological, philosophical and cultural-historical, and it showed that showed that "death" and "end of life" was one of the most important concerns of the writers in this era and even had a mainly negative reflection on their works. This reflection is much more originated in cultural and social concepts than others. Taking different point of view into consideration, it should be said that the concept of "death" in Kelider has the same meaning as "martyrdom", and unlike other works.

Death is an experience that does not fall into the realm of human experience. For this reason, humans have reacted differently and sometimes contradictory to it and have made different judgments about it. Persian poetry in all its forms has been the narrator of feelings and thoughts that Persian poets have had and still have in the face of life and death. In this research, the views, perceptions and encounters of 9 contemporary poets (Shahriyar, Fereydoun Tolli, Shamloo, Siavash Kasraei, Nosrat Rahmani, Nader Naderpour, Shafiei Kadkani, Hossein Manzavi, and Qaisar Aminpour) on death are analyzed.

This research has been done by descriptive-analytical method and based on library data retrieval.

The research findings show that the components of mortality in the poems of these poets are mortality and aversion to death, mortality and mortality, romantic perception of death, mourning, longing for the instability of life and the passage of life, desire for immortality, and political symbolic use of death.

The most evidence and examples of poetry among these seven categories belong to the category of mortality and mortality. The main reasons for mortality in these poems are liberation from worldly attachments, martyrdom, submission to death, liberation from the sorrows and problems of life, and the futility of life. Also, there is the most connection between love and death in the works of Shahriyar, NosratRahmani, Naderpour and Manzavi, among which Manzavi is prominent. In the poems of these poets, wherever death has a positive face and is praised, it is associated with the sacred concept of martyrdom, or that there are spiritual and religious reasons such as abandoning worldly belongings. Part of the positive face of death in the eyes of these poets, especially Tully and Rahmani, is because of the futility and lack of value in life and a way to get rid of the many problems of the time. Also, the main reason for presenting a negative image of death is fear of it and regret for the instability of life.

In view of the fact that culture is of importance in teaching Persian, the application of cultulings sounds relevant. Cultuling are words and phrases reflecting the culture of people; notably Shahnameh, appears to be good sources for education. Intending to reflect on a method for teaching culture in light of “cultuling analysis model", that is a comprehensive model for pinpointing cultural models and patterns, this study examined the cultuling of mortal thoughts in the Shahnameh. In doing so, 130 pieces of utterances concerning mortal thoughts were taken from Dehkhodā’s Proverbs and Mottos, which originally belonged to the Shahnameh. They were analyzed from the perspective of the SPEAKING model the type of emotion and frequency of people’s experience with this cultuling was evaluated based on the emotioncy model and the embedded culture in this cultuling was scrutinized. The results show that this cultuling holds a high frequency in the Shahnameh. Together with their auditory, visual and kinesthetic ways of experiencing mortal thoughts, people tended to use this culturing for encouraging charity, dealing with the inevitability of death, acknowledging the fear of death, avoiding worldly desires and acknowledging the universality of death. The cultuling of mortal thoughts mirrors an Iranian culture featuring collectivism, restraint, short term orientations and uncertainty avoidance. To teach these cultural values and patterns, the researchers chose a text, which contained the cultulings in questions and was designed according to the SPEAKING model. The text was then taught in light of emotioncy; a model underlying the of emotions in learning and teaching.

Critical and objective literature reflects the orientations and concerns of protesters against the regimes or governments. These ideas that appear in the works of poets consciously or unconsciously provide a common ground in the literature of different nations. Poetries by Siavash Kasrai and Badr Shakir al-Sayyab (Iraqi poet) can be examined in this regard due to facing similar political failures. The findings of the present study indicate that despair, nostalgia and political frustration are the main themes of both poets’ poetries. Both have resorted to regret and loneliness, expressing love for the homeland, using myths, complaining about the times and the people of the time, and stating disgust with traitors to express their political nostalgia. Both are looking for a lost paradise to get rid of the existing political atmosphere. Feelings of failure, deception, confusion and even remorse are more pronounced in Kasrai's poems. Hope and despair go hand in hand in Kasrai's poems, but in Sayyab's poetries they are related to two stages of his life. loneliness and morbidity can be seen in both poets’ poetries.

 Some similarities are observed between two or more ideas which seem to be chronologically and geographically unrelated to each other. These similarities might rise from the identical roots between different nations. Qualities like life and death, good and evil, justice, cruelty, love, sacrifice, patricide, filicide and etc. are transnational and universal and appear more and less similarly in different nations’ literature. The reason behind these similarities might be found in their oral literature, mythology, myths or subconscious of the nations. The more universal one nations’ thoughts, the more important they become. Among these thoughts, thinking about death has been considered of high importance in Muslim and western intellectuals. Khayyam is the representative of Iranian old theoretical thoughts in whose philosophical quatrains has asked questions about death and its stress and incomprehensible features by using different similes and metaphors. In order to overcome these difficulties he proposed some solutions which violated the religious convictions. This is when he lived in a society whose foundations were based on strong religious beliefs. However, the idea of the transcendent future is related to the modern world which thinks about death in a non-religious way and suggests some solutions as well. Since there was no comprehensive research on the topic, the main objective of this paper is to compare and contrast the visions of Khayyam and western ideologists who think of death as the transcendent future. Thus the research questions are:What are the transcendent future and thinking about death in Khayyam’s point of view?How do these two views consider overcoming the stress of death?How do these two views consider immortality, heaven and hell?What is the effect of thinking about death on seizing the day?

 This paper is a comparative analysis and uses library resources and written texts. Therefore, Zimbardo’s transcendent future theory and Khayyam’s quatrains were analyzed to compare and contrast.

 Khayyam’s thinking about death arises from his personal thoughts and has a materialistic and nihilistic look on death. (Nowruzi, Davoodkhani, 2000,110; Nafisi,2006:23),  While the transcendent future vision believes in the life after death .(Ortuño,., Paixão. & Janeiro, 2013;11). Khayyam’s belief in body and soul and metempsychosis is in line with the transcendent future (Khatat,. Shouhani,2006:59). Nonetheless, the theory of transcendent future is the result of different research and religious beliefs which attempts to present a concept which is acceptable to all religions without considering any specific culture. The other bold concept in the transcendent future view is believing in the life after death as a transcendent feature  (Boyd& Zimbardo 1996:38), whereas Khayyam does not think of death as a transcendent concept which probably is their most obvious difference. However, according to the differences between the meanings of the words, it is not easy to claim that they had similar view of a transcendent concept.For the stress of death, it needs to be said that since the time is short, both views propose confronting mechanism; for Khayyam they are: having fun, seizing the day and vinosity in order to enjoy more (Rahmdel,2006:139) . In the transcendent future view, these mechanisms are positive attention to suicide, building and positive attention (Boyd, & Zimbardo,2005:191). Positive attention is almost similar to being happy and seizing the day in Khayyam’s view. Since the life after death is meaningless to Khayyam, being happy and enjoying life is to reduce the stress of death up to the point a human being is alive. However, in the view of the transcendent future which believe in the life after death, the focus is on building and creating over time. They believe in this sentence that “I go but my generation continues.”  And it reduces the worries (Urien,2007:369).Heaven and hell exist in both views. For Khayyam these exist within the human being and they are the center (Ebrahimi Dinani,2011:257). Followers of the transcendent future also believe in the heaven and hell as they will be after death (Van Beek, Karieyz, 2015:82). The concept of immortality also exists in both views. Immortality for Khayyam is worldly; it is to convert into other elements (Kohandani, 2005:80). For the followers of transcendent future, there are five forms of immortality which people will face based on their culture and religion (Hood, Mooris,1983:354).Both views give high importance to seizing the day and living in the moment; however, since the findings were gathered from older people (Scheibe,Carstensen,2010:137), it cannot be said the youngsters who believe in the transcendent future also think the same of seizing the opportunities.

Through analyzing and comparing Khayyam’s views which were done only based on his quatrains and the idea of the transcendent future which is a rather modern psychological theory, it can be said that both believe in death. For transcendent future followers, which is a more scientific view on death, dying is not the end and there is life after it while Khayyam think of death as the end of life. In order to escape from the worries of death, he suggest to be happy, drink and live in the moment while transcendent future theorist think of suicide as a solution which can please human beings and help them overcome the stress and fears of death.Also, while Khayyam sees Heaven and Hell within himself, the vision of a transcendent future believer, unlike him, is believed to be an outer land based on people's future view of them. The concept of immortality is also expressed differently in each perspective; while Khayyam suggests the belief in worldly immortality and the return to the material cycle, the perspective of the transcendent future suggests different forms of symbolic immortality that each individual may tend to one. But perhaps the most similar in the two perspectives is the issue of seizing opportunity. Both visions insist on enjoying the life in the moment; the issue is called hedonism for the transcendent future view.

Absurdism is one of the most effective movements in the contemporary Persian fiction.This process has affected parts of contemporary Persian story with elements such as despair and depression, feeling emptiness and futility, death and the lack of identity. The veins of this kind of thinking are evident in the works of some contemporary story writers, such as, Sadegh Hedayat, Bahram Sadeghi and Sadegh Choubak who noted that their major works reflect the Absurd thoughts.Gholamhossein Sa'edi is also one of the writers whose works reveal clearly the prevailing atmosphere of society as well as Persian writing in the forties. The evaluation of his works explains the manifestations of the current of futility in the contemporary stories.The present study examines the components of Absurdity in Sa'edi's works.For this purpose, the series of stories:”vahemehaye bi nam o neshan,shabneshinie bashokooh, azadaran e bayal and tars o larz” were analyzed and analyzed. Some of the components of Absurdism in his works are prominent and they can be found in any collection in the various degrees. All of these works include the void fears, entangles and psychological problems, hopelessness and death-thinking.

It is not exorbitant that is one claims that as far as a mortal human being is present, death revisiting is with him. One of the important representations of thinking of death is in poetry and novels. From Epic of Gilgamesh to philosophical and literary works of the contemporary age, this attitude has been represented in one way or another. Persian poetry is also considered this approach. The type of the approach of ancient and contemporary poets to the concept of death is different. Ancient Persian poets combined death with a philosophical and mystical attitude, while the death revisiting contemporary poetry is a different issue. The most approaches to death in the contemporary poetry and consequently contemporary Ghazal are "fearing death", "demanding death", "praising death" and a bit, "revisiting death"; some of the poems are like slogans. Contemporary poetry depends the themes originating from lyrical poetry and Romanticism and sometimes are like the ideas of philosophers and considers issue such as nihilism and sadness and a little, "death awareness" is considered. While in the ancient poetry, the valuable issue of death depends a view originating from the sense of life. Ghazals of Freydoun Tavalloli, Hussein Monzavi, Manochehr Neistani, Fazel nazari and Mohammad Said Mirzaei are filled with the issue of death and death demanding

Bahram Sadeghi and Jean-Marie Gustave Le Clézio are both innovative contemporary writers. Considering that these two writers are pioneers of the postmodern period of fiction in their countries, and that during this time, they wrote their two famous novels, Malakut (1350) and Interrogation (1963), this question is to be seen : to what extent postmodern writing components are similar in their mentioned works? It is worth noting that the social and historical conditions for the writing of these two novels strengthen their similarity assumption: Interrogation was written after Algerian war and Malakut was created after the coup d’état of August twenty eight. Examining the affinities between these two novels could be also interesting because the postmodern concept is not the same in different cultures and societies. In this paper, based on the most common elements of postmodern writing in these two works, we study the theme of death thought, duality and contradiction, and finally, the enigmatic aspect of the narration.

Philosophy and literature have always had a close connection, and each has a great impact on the other. Existentialism is one of the philosophical schools that are closely related to the literature. Similarly, literature as an approach has affected existentialism. Some figures such as Jean-Paul Sartre, Simon de Beauvoir, Albert Camus, Dostoevsky, and Gabriel Marcel have introduced philosophical concepts through various literary forms. Existentialism addresses the common concerns of human existence, such as human suffering, the meaning of life, immortality, hope, love, faith, disappointment, futility of the world, liberation, death, and other human existential issues.
 Through a descriptive-analytical method, the present study aims at the existentialist manifestations of the novel Al-Shahaz. The most important components that have been considered in this research as the main axis of revising existentialist thoughts are mortality, the meaning of life, liberation, wandering, dread, anxiety, and a luscious look at the past. The result of the research suggests that the profound and proper understanding of the novel Al-Shahaz is based on the analysis of existentialist presuppositions. The title of the novel (i.e. beggar) is a manifestation of human destitution, which provides evidence for this claim. The existentialist strains of the novel postulate it in the category of existentialist works of the literature.

Pessimism towards the world and its structures has always been a topical issue during human history. But the approaches to probe it have led to a formal school of thought called nihilism and this has been one of the outputs of modernism reflected in poems composed by Persian and Arab poets along with the works of the philosophers and scholars in the field. Since one of the best approaches to identify an issue is to compare it with a parallel and same level sample, the present study has tried to probe the issue using a descriptive-analytic method to discuss about the elements and constituents of nihilism in the works of Sadegh Hedayat and Zakaria Tamer as two pioneering writers in modern story writing in Iran and Syria who tended towards nihilism to recognize some of the problems repeated in this school of thought and to investigate about the factors that led these two authors towards nihilist thoughts. Findings showed that although Hedayat and Tamer belonged to two different cultures and societies, nihilism, disappointment, pessimism towards the individuals and the society, thinking of death and introverted thoughts have dominated thoughts of both authors and being informed about the thoughts of western scholars, local dominance and tyranny have been among the common and effective factors that caused both authors to tend towards nihilism.

Elias Abu Shabaki – Lebanese poet – and Charles Pierre Baudelaire – French poet – are famous romanticism poets who manifest concepts of romanticism school uniquely in their works. Two poets' poetries are full of common romantic concepts in which sadness and grief are more frequent and own special state; while both poets were pessimistic because of their lives and societies' situations. «افاعی الفردوس» is a work in which Elias Abu Shabaki was completely affected by "The Flowers of Evil" by Charles Pierre Baudelaire in a way that some concepts in Abu Shabaki's poem are translations of Baudelaire's. The present article intends to compare abovementioned poets' from Lebanon and France poetries to express common concepts and prove Baudelaire's effect on Abu Shabaki's poems.

The theme of "death and dying" in contemporary poetry has manifested itself through different signs of black and white. From among the themes which become dual and contrasting while facing with the conflicting romanticism is death and thinking to it. This theme has been as black and white in Persian romantic poetry. The highest sample of black death can be seen in the poetry of Nosrat Rahmani and the white death in the poetry of Sohrab Sepehri, the most optimistic poet. Therefore, using content analysis, their poetry has been examined and revealed that the two poets, in addition to having two contrasting viewpoints to the subject of death, this conflict is apparent within their poetry; i.e. Rahmani, in spite of being pessimist, is sometimes optimist and Sepehri, in spite of being optimist, is sometimes pessimist. Their intellectual conflict was the contributing factor of their similarity. Rahmani, through creating scary and gothic image and using frightening and black words and selecting the name of the poem based on the theme of death, and also using some techniques such as expression, emmory, report and description about suicise, corpse, grave, talking to the death and believing himself a dead, adds to this theme. The most important factors of such an approach include the failure of social ideals stemming from the 28 Mordad 1332 (Solar Calendar) coup d ' état, being affected by the European poetry, paying attention to the works of Sadeq Hedayat, admission of pessimism as an art and using realism in romanticism period. Sohrab Sepehri, due to his tendency to mysticism of Zen and Khorasan, sees death through having positive and white views. Through creating positive images and his mystic ideas, Sepehri shows his ideas by statements. In his last four books (Miad Dar Lajan, Hariq Bad, Pialeh Dor-e Degar Zad, and Boveh Siah), Rahmani sometimes depicts a positive image of death. The negative and grey image of death by Sepehri relates to the beginning of his poetry and his first two collections called Marq-e-Rang and Zendegi Khabha. In his poetry, Sepehri has been affected by the dominant style which was common in his era.

"Nostalgia" is known as one of the alive subjects in psychology as well as in the field of literature and as Arabic and Persian contemporary poets' topics. Sigh, yearning and thinking about old good days could be seen frequently in Nazik al-Malaika and Mehdi Akhavan Saless's poetries. Positions, life and society situations, thoughts and emotions and being familiar with many other poets caused strong nostalgia sense excitation. This article intends to study nostalgia manifestation in abovementioned poets' works in analytical – descriptive method. The results show that yearning on childhood, historical and mythical past, homesickness, death and being far away from utopia are of the most frequency in their poetries.

Death is unknown phenomenon that is always occupied human mind and thought. Poets and thinkers of every nation are also different views on death and existence that they explain them in forms of art and literature. Mohammad Reza Shafiei Kadkani, born in 1939, is contemporary prominent the poet and researcher who have special attention to items of life and death. The authors of this paper have tried to investigate the analysis method of the poet's thoughts and feelings about the death and topics such as, pondering over death, fear of death (necro-phobia), life image and testimony in his poems is checked. The results show that Shafiei Kadkani poems there are four approaches to death: First; Escaping death and Death-conquering that is more related to his poetry beginning. Second; death in form of testimony and protecting the ideals, third; Mystical and Sufism death-praying that is showed in Molavi and Islamic mystics and forth; the Death affected on poet's philosophical concerns and have many image in office “Hezare Dovome Ahooye Koohi”. Among the species pondering over death also the mystical death-praying have the most frequency and testimony have the least frequency.

By a short look at the history of the past we would face the living method of some great and familiar characters whose lives types were completely different; this difference root was in their way of thinking. Two samples were Sadegh Hedayat and Abul ʿAla Al-Maʿarri. Maʿarri has innovative and unique method in pessimism philosophy and nihilism and his blindness is an open to his complicated life and thoughts; Hedayat who was a nihilist author, his philosophical hopelessness and suspense may be known because of his comfort and welfare; the comfort which he had no role in achieving it. Thus the present paper intends to recognize some the issues and the fields which makes them hopeless and desperate.