جستجوی مقالات مرتبط با کلیدواژه « هستی شناسی » در نشریات گروه « ادبیات و زبان ها »

 The present article reviews the components of sustainability and war literature in both Iranian and English novels to show the author's cultural and ideological differences in depicting human identity during the war in these works. For this purpose, two novels, The Scorched Earth by Ahmad Mahmoud and "Farewell to Ernest Hemingway", have been selected to explore their main meaning in terms of constructing meaningful characters. The author of this article believes that there are fundamental differences in how to deal with the concept of man, war and existential identity in these works, which ultimately leads to the formation of stories with different plots and different identities in terms of epistemology and type. Attitudes toward the mission of man in constructing his independent identity and his worldview in order to perform human duties have numerous distinct characteristics compared to other human beings. To study the identity structure of these two novels, the existentialist theory of Jean-Paul Sartre has been used.  

Nowruz Ali Sorani (1220-1290 AH) is considered one of the prominent figures in the Yarestani tradition. He has a divan of a religious nature, written in Gorani Kurdish, in which he explores various issues such as theology, anthropology, philosophical and religious matters, and more. As no independent research has been conducted on this poet and the subject of ontology in his words, the present study focuses on the Mystic ontology in the writings of Nowruz Ali Sorani. The discussion of being and ontology is one of the important issues in Islamic mysticism, which is reflected as the richest idea in the works of mystical writers and poets. Ontology is a term that is mentioned in recent works with the titles of anthropology, epistemology, cognition of the world, etc. Therefore, one of the main objectives of this research is to introduce the capabilities of this poet to non-Kurdish speakers and to explore his thoughts and ideas. The statistical population includes the book of Nowruz Ali Sorani, which has been analyzed in a library method, using the content analysis technique. The research results indicate that Sorani discusses topics such as theology, human beings, creation, the afterlife, the Day of Judgment, manifestation of the essence and attributes, divine secrets, belief in the Day of Resurrection, and more throughout his writings, indicating the aspects of ontology in his divan.

The viewpoints related to the imaginary world are based on two approaches: ontology and epistemology. The ontological approach considers the world of imagination as one of the levels of existence, which is the boundary between the world of minds and the world of matter; On the other hand, the epistemological approach considers imagination as one of the powers of human perception, which is limited to imagination. Among the mystics who have addressed this issue is Rumi, who has made indirect references to this world in his Masnavi, but unlike great scholars such as Mulla Sadra, Sheikh Ashraq, and Ibn Arabi, there is no independent chapter called the world of imagination in his works. For this reason, some think that in the Masnavi, the subject of the imaginary world is not raised as a level of existence, and the meaning of the imaginary world in the Masnavi is simply the connected imagination, imagination and mental imagination. Most of the researches that have discussed about imagination in Masnavi have examined imagination only in the field of epistemology and have considered it as one of the perceptive powers of humans, which mostly has a negative aspect and hinders the achievement of knowledge. The main goal of this research is based on the fact that the imaginary world in the Masnavi includes ontology, epistemology or both fields.

In this research, with a descriptive-analytical method, the ontology of the imaginary world as one of the levels of being and being in Molavi's thought has been proven by relying on the first book of the Masnavi.

In Rumi's opinion, imagination is not only one of the inner powers of man, but it is also accepted as a level of existence and has been conceptually discussed in many Masnavi verses.

Molavi considers the ways to reach the world of fantasy to be things such as the transformation of external attributes into internal ones, sleep and dreams, inspiration, natural death and voluntary death.

Encountering a literary work requires multiple acts of awareness. Literary works, especially poetry, usually have a complex and multi-layered structure, and this causes different levels of perception to interact with each other to understand a literary text. One of these aspects is the examination of prominent concepts in literary works. In this study, the concepts of "man", "life" and "death" in Shamlou's poetry have been investigated from the perspective of "ontology". Based on the findings of the present study, it can be claimed that "man" is the foundation of Shamlu's poetry and other poetic concepts in his poems revolve around the concept of "man". Shamlou considers himself responsible to "man" and cannot ignore his suffering.Also, based on the present findings, "life" in Shamlu's poem is full of hope. He believes that "life" flows everywhere and in all circumstances, the hope and happiness of "man" should be preserved. In this research, "death" has been examined as the last concept. According to the findings of the research, "death" in Shamlu's poem does not only mean the end of material life, but also despair and succumbing to oppression and many other cases can be examples of death. Finally, it is concluded that "man" in Shamlou's poetry plays a central role and since "life" is much more important and enjoyable than "death" in his eyes, he believes that one should strive to achieve an honorable and ideal "life".

Martin Heidegger is one of the contemporary philosophers who has played a key role in the emergence of important philosophical currents. He believed that the right way to think is to discover the horizon of the fundamental question of existence, which means "the existence" of a being. To interpret it, one must question the existence of Dasein (man). From his point of view, “Dasein” is the only being who is aware of death, and this awareness, by finding meaning in life, becomes a force to break with the everyday and the absurd. In this research, with the method of textual-descriptive analysis, we intend to examine some unpublished and internal aspects of the fictional characters of the works of Jean Echenoz through the ontological theories of Heidegger and to reflect the characteristics of Dasein in the novels of Echenoz. Furthermore, we examine the role of confusion, wandering and its effect on human identity, in line with philosophical concepts formed beyond the writings of this author, and we will conclude that by receiving this knowledge of "being and existence"; this Dasein (human or Echenozian personality) if his way of being in the world is considered, in the position of a being among all beings, he is not limited to time and space.This Dasien may never be perfect but his existence is the path he travels and this is how the loneliness, the wandering, the fear, the fall of the Echenozian characters all contribute to a greater grip of consciousness, recognition and self-awareness.

Eyn al-Ghozzat Hamedani (492-525 AH) in his book Tamhidat, based on his personal perceptions and perceptions, has made extensive and deep interpretations of mystical, religious and Quranic content. The ontological view of the same judges finds meaning based on the term allegory. The purpose of this article is to divide the concept of representation from the point of view of Eyn al-Ghozzat Hamedani.

In this article, the authors have done research using descriptive-analytical method of collecting library information.

The ontology of the Eyn al-Ghozzat sometimes leads to the ontology of Prophet Muhammad and the devil; In a way, without them, existence becomes incomprehensible. The embodiment, the simile, the unity of existence, the divine manifestation and the like, is the classification resulting from this ontological and sometimes ontological view of the same Eyn al-Ghozzat.

The Eyn al-Ghozzat have been very meticulous in explaining the term allegory. He has indirectly divided the term allegory into subsets of embodiment, simile, unity of existence and manifestation, and the like.

Idealists believe that understanding the filmic world and the world around it depends on the perception and the ways in which the mind of the audience work. Realists, in contrast, see re-creation and representation as a reflection of an external, undistorted reality. The views of Andre Bazin, the leader of the realist movement, have always been met with skepticism and opposition, and the idealists have taken advantage of this movement to explain different views on cinematic representations. In phenomenological theory in which Husserl plays a pivotal role, understanding representation is an intuitive and direct process. Phenomenologists emphasize subjectivity, the power of imagination in the representational experience, and the role that consciousness and awareness play in the independent existence of objects, whether imaginary or real. Their main emphasis is on analyzing the performance of the imaginative force, the emotional response, and the mental representation of the spectator's presence in the film's cosmos. Vivian Sobchack the phenomenologist of the present age, goes beyond this view and believes that films, like humans, can comprehend mental processes such as perception and have agential activity; therefore, they should be analyzed with these characteristics in mind. The present study adopts a phenomenological approach with the aim of revealing the viewer's perception of the cinematic representational experience. Hence, the research problem is to analyze and understand how the spectator communicates with the phenomenon of film and cinema. The research method is qualitative-interpretive.

It is safe to say that motivation is one of the most controversial concepts of study in all social sciences especially psychology. Concerned with this controversy, the purpose of this study was to investigate the problems of defining and theorizing about motivation. To this end, the tendency and capability of Iranian English learners and native speakers to distinguish motive and motivation was investigated. Moreover, the problems were situated in a historical context to shed light on the reasons behind them through a structural and genealogical approach. Based on the results all the participants including only distinguished motivation and motive where both of them were present, otherwise, they were treated synonymously. The structural analysis of motivation as a word resulted in a very broad definition: the whole process of moving toward a goal. This extensive meaning, which includes both mental and outside factors, cannot be accounted for in a single theory. Therefore, in the process of becoming a concept and then a measurable construct, the range of meaning has shrunk. It, in technical terms, is the inevitable result of embracing the ontology of analytical philosophy, which ends up in moving toward fixity and identity, by most psychologists. Being aware of these facts can play a major role in preventing motivational scholars from making unjustified conclusion based on their findings.

Spiritual journey can be considered as the most important pillar of Sufism and mysticism and as the feature distinguishing it from other religious systems. So, a great part of Sofieh teachings has been centered on defining and explicating this spiritual journey. Existence of different steps in the evolutional journey not only superficialy indicates the existence of rituals, attitudes and educational systems, but also is in depth an influence of Sufis’ ontological view (as the one who plans the journey for his followers). Therefore, the place of God and Man in the hierarchy of the being and the relationship between these two plays a crucial role in howabouts of the journey.

This research was conducted in a descriptive-analytical manner using library resources.

Shams Tabrizi is one of the influential Sufis of the middle Ages. He is also regarded as an innovative and creative mystic in areas of anthropology, theology and ontology. In many regards, for example in terms of spiritual journey he has new and innovative ideas that deserve more attention. He believes that man has fallen apart from his true place, which is Khaliftulah. Therefore, he can regain his position through doing some actions and avoiding some other actions.

Shams’ teachings regarding spiritual journey can be divided into two categories: 1) What the seeker should pay attention to on the outside and in the material life (human journey in society) & 2) what should happen in the heart and mind of the seeker (inner journey). In the first case, what is most important is the feeling of an inner need and a relationship based on love and knowledge of hijab, and te external requirement which must be observed by the seeker is choosing a guru.

The significant point of Rumi’s stance towards language is narrativity, openness, and its relation with the truth. Rumi considers language not only as a tool for realization and mutual understanding but also as the human nature. For him, the manifestation and disguise of the truth are properties of language. Besides, Heidegger believes that “language speaks” and the human essence is expressive and above all “language is the house of Being”. Since the human neighbors and coexists with language, he is summoned to the dwelling place of Being. Language names things and opens them as they are. To comparatively study Rumi and Heidegger’s views about language and its relation with the truth, this research applies the content analysis methodology. What makes this comparative research possible is that both Rumi and Heidegger link the question of language to the manifestation of existence and creatures and the relation of language to the truth. The ontological components and elements of language in the views of two thinkers are comparable in different ways, including the openness of language, the opposition of word and meaning, unity in terms of language, silence, the origin of language, the inherent limits of language and the relation of language with Being, and truth and thought.

The main discussion of Islamic mysticism is the discussion of existence and ontology, which has been continued from generation to generation for centuries. Ontology is a modern term and with this title, it has not been mentioned in mystical literature and it has often been combined with the titles of epistemology, anthropology and cognition of the world. Mystics have looked at ontology with a different view from philosophers and have spoken in explaining its issues according to the mystical method and have solved the creation of the world with the theory of manifestation and unity of existence and have looked at man beyond the material body and believe that man can attain the survival of God by death in this world. In this study, the poems of Hossein Ibn Mansour Hallaj and Attar Neyshabouri, two mystical poets in Arabic and Persian literature, have been studied in terms of ontological manifestations of the two poets, with an analytical-comparative approach. Ontology is the main subject of mysticism of two poets, which can be divided in axes of God, the world and man.

Most themes in Sufi anecdotes regard the Kramat of Olia. This means a huge amount of mystical biographies and some Sufi books that can all be categorized under Kramat's Tales. These tales have always been the subject of rejection or acceptance by various groups of their audience. Some of the people who believe in Keramat not only accept the stories but also try to forge Keramat instances in the same format as for Sufi elders. On the other hand, some deny Kramat. Some contemporary scholars have argued about it. They have either openly opposed to it or somehow denied the realism of such anecdotes or imposed limitations on them. In this article, after a review of the motivations for keramat forgeries, it becomes clear that, despite their dignity, it is possible to recognize the Kramat of Olia as mystical realities.

Sohrab is one of the contemporary mystic poets who have acted an inner journey in writing his "Hasht Ketab". The thematic study of Sohrab Sepehri's poems places him among the poets of phenomenology who open the first doors to the perception and awareness of his existence and in unity with the world around him, lead to epistemology and ontological view. Among the existing schools of psychology, the existentialist approach is the only one that directly and with the help of existential and emerging philosophers and authors, looks at different types of emotions and mental disorders from its ontological point of view. Yalom's view provided a map for ontological-humanistic treatment by focusing on the "certainties of existence," i.e, death, freedom, isolation, and emptiness, and by emphasizing the relationship in order to discuss these certainties. These things play a very important role in each level of the individual's psychological structure and are closely related to clinical work. In addition, they create a central organizing principle.

This article investigates and compares the views of Descartes and Rumi regarding the duality of the soul and the body and their interaction from the perspective of ontology and epistemology. The purpose of this study is to demonstrate that Rumi is a dualist from an epistemological point of view and a monist from an ontological one, whereas Descartes is both epistemologically and ontologically a dualist. Descartes believes in the existence of two substances, namely the soul (the essence of the thinker) and the body (the material essence); and above them he believes in God. In his opinion, the soul and body are not only conceptually distinct in the mind (epistemology), but also in the external world (ontology). In his method of philosophical theorization, which should possess internal consistency, clarity, and distinctiveness, Descartes fails to provide a convincing justification on the interaction between the soul and the body and their substantial union — which is the historic problem of dualism. In contrast, Rumi’s method — which is faithful, religious and an expression of his inner and mystical experiences and whose goal is to achieve wonder, not clarity — has no problem in the explication of his opinions.

"Death" in public usage means "not becoming" the existence of this world and the end of life. But the writers of thought and thought in various fields of thought, especially in the realm of mysticism and Sufism, have explained the "nature and meaning of life and death" from their own point of view, based on their attitudes toward the afterlife. Sanai, who has a significant position in the field of poetry and mysticism "Praise of Death and the Conceptual Relationship between the Nature of Life and Death" is in his intellectual geometry, with a different look and special focus. He is not the first or last poet to attempt to explain the "concept of life and death But "The Death of Praise of Axis and the Stranger of Its Nature," in support of the Jajbeh brothers who specialize in the "Philosophy of Life" in the form of various allegories and various concepts entitled Beautiful Creations, in his mystical poems, especially Hadiqah al-Haqiq, It has a high and unique frequency, in this - the first Persian mystical system - we see a beautiful and varied explanation of the "concept of life and death". In this article, we have tried to study and evaluate his views and based on his valuable works, especially the precious book "Hadiqah".Al-Haqiqah "Analyze the concept and nature of life and death, the dimensions of praise death and the reasons for her longing" in dealing with this mysterious event.

"Death" in public usage means "not becoming" the existence of this world and the end of life. But the writers of thought and thought in various fields of thought, especially in the realm of mysticism and Sufism, have explained the "nature and meaning of life and death" from their own point of view, based on their attitudes toward the afterlife. Sanai, who holds a prominent position in the field of poetry and mysticism, focuses on "praiseworthy death and the conceptual relationship between the nature of life and death" in his intellectual geometry, with a different kind of appearance and special attention. He is not the first and last poet to attempt to explain the "concept of life and death," but "the death of the praiseworthy death of passion and the demystification of its nature and appearance," while emphasizing the significant attractions hidden in the "philosophy of life." The format of various allegories and various concepts with beautiful illustrations, in his mystical poems, especially Hadiqah al-Haqiqah, has a high and unique frequency, in this - the first Persian mystical system - we see a beautiful and varied explanation of the "concept of life and death". In this article, we have tried to analyze the meaning and nature of life and death, the dimensions of praiseworthy death and the reasons for his enthusiasm "in dealing with this mysterious incident, through accuracy and research in his view and based on his valuable works, especially the precious book" Hadiqah al-Haqiqah. and put research."

Brian McHale, with a philosophical look, looked at the text as the world, and called the relationship of the worlds as transworld. McHale borrowed the term “Transworld identity” from Umberto Eco, and used it in the sense of “the transmigration of characters from one fictional universe to another". The McHale's purpose of raising such a paradigm was to explain the dominant ontological element in postmodern stories. Since it is common the ontological infrastructure of science fiction and imaginative stories with the infrastructure of postmodern stories, and on the other hand, the use of the "Transworld identity" as a knitting or relieving method, in addition to postmodern stories, has a high frequency in the child's fantasy stories and adolescent science fiction, the present study, using a descriptive analytical method, and with the aim of case study examining of this widely used storytelling style, is looking for the answer of three fundamental questions: how many types of ontological structural relationships do the worlds may have together, which are used as a platform for Transworld identity? What are the most popular themes for classifying the Transworld identity in child and adolescent stories? What is the relationship between the ontological mixing of the above mentioned universes and their complexity, with regard to the child's audience? In the context of Iranian fictional literature and in particular, the story of the children and adolescents, the present study, for the first time, deals with the Transworld identity and the relationship between its underlying worlds.

Research in language testing should ideally move in tandem with philosophical paradigms of science. Some scholars maintain that research in language testing has been slow to catch up with paradigmatic changes in epistemology of knowledge. The current study addresses the philosophical underpinnings of research in language testing in Iran. To this aim, all language testing papers published online in Iranian domestic journals were gathered and studied. Paper titles, the abstracts, methods, and the theoretical frameworks of the studies were content analyzed. Results indicated that positivist and realist ontological assumptions underlie two thirds of the papers. Moreover, one third of papers were conducted within the constructivist philosophy. In need of special mention is that the majority of papers within the constructivist school were about dynamic assessment. Finally, the pragmatic philosophy seems to be somehow absent in language testing research in Iran. The depicted situation is further discussed in light of current theories of measurement and validity.