جستجوی مقالات مرتبط با کلیدواژه « پیش 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.

Positive psychology is one of the newest trends in psychology, which by focusing on unique human talents, abilities and values, seeks to promote health and improve the quality of life, and by recognizing and classifying capabilities and virtues and discovering the hidden corners of human existence. it helps him in using the hidden forces inside and outside. Positive psychology includes concepts such as wisdom, love, kindness and altruism, happiness, tolerance, optimism, and hope and tries to consolidate and generalize them. Persian literature has always cultivated and presented such concepts. Sa’eb Tabrizi is one of the poets who also addressed these issues in his works. Based on this, the aim of this research is to investigate the components of positive psychology and their alignment in Saeb Tabrizi"s lyrical poetry with the aim of integrating modern psychological opinions with authentic psychological theories existing in Khodi culture.

This research was carried out with a descriptive-analytical method and presentation of a pie chart. In line with the purpose of the research, the six-volume sonnets of Saeb Tabrizi edited by Mohammad Qahraman (1985), scientific and cultural publications have been examined.

At the end of the review of Saeb"s sonnets and their descriptions and interpretations and the explanation of the components of positive psychology, the themes that are exactly consistent with these components were analyzed and it was determined between the concepts of Seligman"s positive psychology and these concepts in Saeb"s sonnets to a great extent. There is alignment. The frequency of these six virtues in his thoughts and words are: humanity (33 percent), excellence and spirituality (20 percent), justice (15 percent), courage (12 percent), wisdom and knowledge (10 percent), and moderation (10 percent).

Based on the findings of the present research, it can be concluded that what western thinkers have presented today under the title of positive psychology, can be seen in the literary works of Iran, including Saeb Tabrizi"s sonnets, with more attractive and beautiful evidence, which is with the coherence and daily use of The concepts of those poems can be used to benefit from its spiritual and psychological effects. In fact, the obtained results show that many modern knowledge whose roots are sought in the nascent civilization of the West, were present centuries ago in the treasure of Islamic-Iranian culture.

Positive psychology is one of the new branches of psychology. This science has three fundamental principles: 1) the study of positive emotions, 2) the study of positive traits, and 3) the study of positive institutions. Martin Seligman, the founder of this theory, believes that a purposeful and meaningful life relies on six positive characteristics of wisdom, courage, altruism, justice, moderation, sublimity, and positive emotions and in three paths of satisfaction, pride, and peace of the past, long-lasting happiness, enthusiasm, and enjoyment from the present, and optimism, hope, and trust in the future. This study examined the poems of Malek osh-Sho'arā Bahār in descriptive, documentary, analytical, and quantitative evaluation manners and in regards to the element of optimism and hope from the positive psychological perspective. By extracting and examining the evidences from one hundred poems of Divan-e Bahār, we discovered that 83 of them have positive themes, half of which are devoted to optimism and hope with a higher frequency than despair and disappointment. Meantime, the poet has referred to the subject of complaint and sorrow in only seven poems. Despite all personal and social agonies and pains, Bahār is a positive thinking, self-flourishing, and optimistic poet. He is another example of the great men in Persian culture and literature. He has written and composed poetry to improve the environment and create a better and happier society. His craft and mission many years ago are an instance of new science that claims to provide new strategies for the better living of human beings.

Positive thinking is one of the healthier behaviors in society. Considering that the future of each person depends to a large extent on his / her attitude, positive thinking can provide the basis for success and prosperity. Of course, it should be noted that positive thinking is not only necessary, but also means that a positive attitude in life can lead a person to success.Martin Seligman, the founder of Positive Psychology, studies positive human emotions in three ways: future, past, and present. When a person reconsiders his emotions, experiences and emotions in the present in comparison with the past and the future, while feeling calm, security, joy and happiness in the present, he should feel satisfaction and satisfaction in comparison with the past. The future will give him a sense of hope and optimism. On the other hand, Seligman has considered criteria and criteria for positive thinking such as: wisdom and knowledge, curiosity, love of learning, judgment, intellectualism, courage, perseverance, love, kindness and generosity, justice and leadership, etc. In this article, we have tried to study all these virtues and capabilities along with extracting evidence from eight books of Sohrab Sepehri. Thus, first, human emotions are expressed in three ways: future, past and present, and then the criteria and criteria of optimism from Seligman's point of view are discussed, and at the end, by analyzing eight books, statistics related to these cases will be mentioned.

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.

Comparative literature is a new branch in literary research, which has an unbreakable bond with topics like literary criticism, textual criticism, and investigation of the purpose of speech in the prominent works of different nations. This phenomenon was put forth almost two centuries ago in France which was then followed by Germany, Japan, and the United States of America. This kind of research was conducted in Iran in the 14th century A.H. for the first time, when the University of Tehran was founded. Different articles and works in various fields such as epic, mystical, lyrical, were published in the form of poetry or prose in Persian, Arabic, French, English and other languages. Comparative research is of paramount importance since the authors and audience of such works would get a deeper cultural understanding, and as a result of the expansion of such research, different morals such as conciliation, and peace, restraint from bigotry and prejudice would govern sociocultural relations. Therefore, considering the present status of our planet and its military and political challenges, contrastive works can help bring cultures and nations closer together and establish permanent peace.

The present study has tried to contrastively investigate several fundamental lines of thought between Hafiz and Tolle based on the theory of ‘peak experience’ and according to the different readings of Hafiz’s poems and Tolle’s works and the similarities of thought between them.

The Divan of Hafiz is certainly one of the most cryptic written world heritages. The more one dives into it, the more unknown aspects will emerge. This is, in fact, a kind of text in which the fate of man is reflected. The eloquence and the style of the text attracts different types of audience. Hafiz has always had a certain place in the minds of all Persians as well as other literary readers in such a way that those who read Hafiz try to look for themselves in his Divan. This splendid literary text has great capacity for comparative research, a fact which has resulted in writing many books and articles in this regard. On the other side, the prominent German writer, Eckhart Tolle, who, as a result of a spiritual evolution, has found acuity and new knowledge about himself as well as the world, and who has also created concise works which have been translated into other languages and attracted much audience around the world, has thoughts and perspectives similar to those of Hafiz. The present study, therefore, has tried to contrastively investigate and analyze the concise sayings of Hafiz and Tolle based on the theory of peak experience which some people have gone through and found new knowledge perspectives. Among the similar topics in Hafiz’s poems and Tolle’s works, adoring or worshiping the nature, conciliation and tolerance, self-denial, transient turns of the universe, and living in the moment have been investigated in the present research. This study has tried to prove, through peak experience theory, that the two intellectuals have had similar viewpoints towards the phenomenon of existence and knowledge of oneself despite the different times they were in.

Hafiz wrote about the ups and downs of man’s fate and his desires and limitations in an intellectual way. One of the most fundamental thoughts of Hafiz was his love of man and his open-mindedness towards man’s freedom. By adoring or worshiping the beauties of nature, and also by looking thoughtfully at those beauties, Hafiz tried to change the man’s mind and knowledge, and draw up a new plan to make a man in possession of tolerance and conciliation. In a similar fashion, Tolle tells of a new land and highlights the purification of thought or catharsis. The two intellectual have tried to sketch a new plan based on munificence, respect, and friendship of all mankind. It seems that humanism, gentility, and respecting others’ rights irrespective of the race, color, religion, etc., has been one fundamental concern of Hafiz and Tolle. Based on the relationship between self-actualized people and peak experience, and based on the findings of the present study, Hafiz and Tolle have reached high levels of acuity and self-knowledge as two philanthropic intellectuals and have expressed their personal experience in the form of concise, meaningful, and wise sayings and poems. The concise poems of Hafiz which are also referred to a ‘subtle-poems’ can be compared to those of Tolle which are known as “sutras”. The common message of Hafiz’s poems and Tolle’s sayings is reaching inner peace, self-acceptance, and reconciling oneself and the universe.

Bitter Thinking is a word that means thinking bitterly. In this sense, we are confronted with thought; an idea that ends with an attitude. An attitude that stems from bitter thinking is bitter and black. This attitude is a gloomy speck that sees everything bitter and negative. And it's likely that darkness is darker and worse than what it is. Predictability is likely to have a personal or social background. Mehdi Akhavan Sales is one of the pessimistic poets of the contemporary era. In this research, while investigating the darkness in the poet's poetry, the poignant themes in his poems were analyzed. Based on this review, The cynicism of the Brotherhood originated primarily from his personal background and his personal life. Akhavan Sales after 1332, Influenced by this social and political failure, Has become socially pessimistic Which ultimately ends up in philosophical disappointment. Feeling loneliness, feeling alert and nostalgic, moradity and humor Loneliness is the most important pessimism in the poetry of the Brotherhood.

Is art created consciously or unconsciously? This question always sparks controversies amongst artists, researchers, philosophers, and psychologists. Nonetheless, as an intricate phenomenon, art demands both consciousness and unconsciousness to come into existence, and manifest attributes of both realms. Poetry is the most prominent artistic form of the ancient world, and to our predecessors, thinkers, Sufis, and poets were educators. Therefore, the vast portion of the ancient literature is didactic, and poetry has been used as a rhetorical devise to effectively convey the poets’ beliefs and instructions to the audience or the readers. Needless to say, didactics requires forethought and conscious thoughts of the educators on what they aim to teach. Masnavi</em> is amongst the greatest Sufist didactic texts. Surprisingly, some believe that Masnavi</em> comes from a free stream of consciousness and, as a result, they describe Masnavi</em> as a chaotic, disorganized and opaque work. Chaotically, he delivers an ordinary tale by means of a chain of semantic and sentimental blocks (Abdul-Hakim, 1977). And sometimes researchers have doubts and offer contradictory observations; … Rumi has surrendered himself to inspiration to see where it gets him. However, this does not imply that Rumi does not engage his conscious thoughts. As he has mastered several levels of knowledge simultaneously, ‘no task stops Him from doing other tasks’. The proof is that he returns to speech whenever he wants (Zekavati Gharehguzlu, 2007).

 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

The secularist theory of power in post-Islamic Iran was more pronounced when the Sunni religion was prevalent putting efficacy and pragmatism at the heart of its political thought. Thus, during the rule of the Turks of Ghazni and Seljuk, who were adherent of Sunni religion, domination found a wider reflection. On the other hand, what Machiavelli, the great political thinker of the fifteenth and sixteenth centuries of Italy, considered important was to take practical decisions to prevent the destruction of Italy and Florence.  Therefore, Machiavelli also paid attention to efficacy and pragmatism as two pillars of political affairs. In this paper, political thought in Iran after Islam and its effects on the Persian culture and literature from the fourth to the seventh centuries are considered and then compared with Machiavelli's views on the subject. Consequently, the court poetry of that era could more than anything else, be a reflection of the dominant theory. Some of the aspects of this theory in court poetry include utmost power and intimidation, war policy, and the use of religion as a tool.

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.

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.