جستجوی مقالات مرتبط با کلیدواژه « out of context » در نشریات گروه « ادبیات و زبان ها »

A group of Quranic commentators have claimed that the reason for the revelation of Surah Hajj, verse 52 (the "verse of the Prophet's Desire") was an incident in which Satan whispered words affirming the position of intercession of the idols worshipped by the polytheists, while the Prophet Muhammad (peace be upon him) was reciting the Quran. Upon discovering the source of these words, the Prophet became saddened and distressed. Subsequently, this verse was revealed, providing solace to the Prophet and informing him that Satan had also made insinuations to previous prophets, but Allah dispels these satanic insinuations and establishes His verses. This study aims to investigate the validity of the claim that Surah Hajj, verse 52 is connected to the aforementioned story. In this regard, an analysis of the textual context of the Surah reveals that the proposed connection is untenable. This is because there is a continuous context from verse 42 to 57, and verse 52 can only be understood within this context. According to the context, the Meccan polytheists were demanding the swift arrival of divine punishment and considered its delayed arrival as evidence of the ineffectiveness of Muhammad's prophethood. The Quran's response to them is that previous prophets also expressed a desire for the manifestation of God's fearsome signs, and in response to these desires, the devils cast doubts. However, punishment eventually came, and God's instructive signs were fulfilled, and the devils' doubts were dispelled.

As one of the poetic techniques and literary types, simile means simulating the content and form of a literary work with a predetermined text. In exemplification, imitation is done against the text of the model; Therefore, no text is independent from other texts, and in this way, every work of art is influenced by other works and becomes perfect. The lack of a specific way and method for allegory in the law of allegory has caused the creativity of allegory poets to be neglected. In various researches, the extra-textual and intra-textual relationship of similes with each other and on the other hand with the model text has been ignored. Therefore, in this research, an attempt has been made to examine the intra-textual and extra-textual connections of the Makhzan al-asrar of Nezami and its exemplars, and to analyze and explain the level of innovation and creativity of the exemplars.

This research was conducted with a comparative-descriptive and analytical method.

The relationship between the Makhzan al-asrar of Nezami and its examples has a mimetic nature; So that the later work is a reconstruction and re-creation of the previously mentioned meaning in the form and texture of an imitation of the poem of the Repository of Secrets, and this imitation does not contain any of the individual characteristics of the imitator that makes him different from the original work. This relationship includes the fields of imitation, association, integration and dependence.

There is a direct or indirect relationship between exemplification texts, and exemplification writing faces an obvious network of intratextual and extratextual relationships, which are used to prove the poet's ability.

Proverb is a form of language that is influenced by culture and also influences culture. Proverbs are widely used in newspaper materials, especially in news headlines. However, due to different cultural backgrounds and contexts sometimes similar proverbs may have opposite meanings. This article will analyze the similarities and differences of Persian proverbs in the context of existing research, and explore how to teach Persian proverbs to non-native Persian speakers through newspaper reading courses. When reading news from different countries, readers may misunderstand the content due to cultural differences. As language learners and translators, it is essential to choose a more appropriate way of translation to enhance mutual understanding and reduce misunderstandings between the two nations.Proverb is a form of language that is influenced by culture and also influences culture. Proverbs are widely used in newspaper materials, especially in news headlines. However, due to different cultural backgrounds and contexts sometimes similar proverbs may have opposite meanings. This article will analyze the similarities and differences of Persian proverbs in the context of existing research, and explore how to teach Persian proverbs to non-native Persian speakers through newspaper reading courses. When reading news from different countries, readers may misunderstand the content due to cultural differences. As language learners and translators, it is essential to choose a more appropriate way of translation to enhance mutual understanding and reduce misunderstandings between the two nations.

Critical analysis of the discourse of the companions of the cave in the Holy Qur'an Based on Norman Fairclough's theory Abstract Evaluating different levels of discourse provides the possibility to discover and achieve its hidden meanings and reproduces the way language interacts with meta-linguistic structures. Critical discourse analysis is a new approach in text analysis that, in addition to paying attention to the linguistic context of the text, considers the non-linguistic context of the text to be effective in discovering and explaining the meaning and examines the relationship between language, power, ideology and discourse. Most of the texts such as the literature of the nations, narratives and some types of stories of the Qur'an can be analyzed and interpreted in this framework. It is a monotheistic discourse in which two opposing forces are placed in front of each other and each chooses a specific type of speech to prove the validity of their claim. Paying attention to selected language patterns along with explaining the cultural, social and political situation of that time can unlock many semantic secrets of the language. Therefore, in the light of the importance of this issue and the need to interpret the Qur'anic text from various angles, this research aims to use analytical-descriptive methods based on the approach of critical discourse analysis of Norman Farklough in three levels of description, interpretation and explanation, the hidden layers of the Qur'anic text. to discover and analyze in this story. From the linguistic and meta-linguistic studies of this story, it is found that each linguistic unit follows a specific linguistic structure, which has special features such as highlighting, choosing words, and arranging them due to the specific ideology of the actors of the discourse. . At the upper level of the dialogues in this story, the repetition of the word "Lord" in contrast to "God" was caused by the monotheistic thinking of the companions of the cave in contrast to the polytheism of the king and the people of that time. The conversation between these two currents in addition to explaining the specific type of ideology. Like monotheism, polytheism, resistance, and unity, it was definitely not exclusive to a historical time, but it was also effective in the intellectual and cultural direction of the audience and future relationships, so that after many years of their death, as a sign of respect for the ideology and belief in this group and spread their religious foundations, a dome was built on their graves.

Synonymy is common among different languages. Linguists around the world have various opinions regarding it. Thus, the discussion is investigated among Arabic linguists, first and then is discussed concerning its expansion in Nahjulbalagheh. Concerned with synonymy, there are those who agree and disagree on the issue. Each poses its own special reasons. The reason for emerging the differences is the lack of a comprehensive definition for synonymy. Those who agree to believe that there are a lot of synonyms for a meaning or a word that lead a language to be rich and expansive. They assert the abundance of synonyms has caused the Arabic pros to be rhythmic. Apart from the word nature, those who disagree with synonymy assert that no two words can be found in the Arabic language to have the same meanings because it isn’t wise. They are seeking for finding accurate and deep differences among word relations.

Making errors in the process of learning German, generally also has positive aspects, because it indicates the level of linguistic knowledge and specifies ambiguous points in the learning process of the learner.  Many of the mistakes of language learners are hidden because such errors are only identified by the practical use of language, orally or in writing or after clarification by the speaker.   Basically, hidden errors can be seen in sentences despite a grammatically accepted structure, or after the additional explanations of the language learner or after a complete study of the text.  The present article follows the hypothesis that one of the causes of hidden or latent errors is the lack of knowledge of language learners (especially Iranian learners) in pragmatics or semantics, which are linguistic fields that discuss  the impact of context on meaning. They include the speaker's attitudes and beliefs and his level of understanding, including his knowledge of how to use language. The existence of cultural and social differences between the origin of the two languages (Iran and Germany) fhas a major effect on the occurrence of errors. This requires additional explanations.While investigating the factors causing errors in the field of pragmatics and the possibility of reducing and eliminating such errors, the present article examines the question of whether paying attention to pragmatics along with learning the different meanings of words in the structure of a text and paying attention to the intended meaning is effective in reducing errors and using the correct words.

Background research:

Most of the articles and theses in the field of German language education have dealt with the topics of teaching grammar, practicing vocabulary and other educational topics and literary approaches. However, so far, there has been no mention of pragmatics in the process of teaching and learning German.

In order to investigate the presence of pragmatic errors in learners and to obtain a reliable result, 66 written answer sheets of Iranian language learners engaged in learning German have been investigated by field method. Language learners were required to write a text related to a given subject. Students were present and were not allowed to use dictionaries or mobile phones.

The detailed examination of the written sentences of the experimental group clearly shows the weakness and lack of knowledge of the majority of Iranian language learners about pragmatics or semantics, which is the cause of errors, namely those that can only be recognized by considering the text and the topic.The presence of the mentioned errors will lead to the non-compliance of the language knowledge of Iranian language learners according to the approved standards of the Common European Framework of Reference for Languages (CEFR). Therefore, teachers should pay close attention to pragmatics and semantics in order to teach the language learners the ability to present correct and appropriate sentences. This is considered one of the most important duties of the teacher in the educational course.Considering the fact that most language learners due to various personal reasons rarely participate in practical activities of the German language their teachers will be their main motivators to practically apply the learned language.It is mainly the continuous use of the language that reduces the number of errors, especially those in pragmatics and semantics. Therefore, teachers are required to pay attention to the existence of linguistic and cultural differences between the language of origin and the destination language in order to reduce errors in the mentioned category.

The Holy Quran contains fascinating and endless wonders and beauties in the field of expression and literature. Some of these beauties are expressed in the form of verses that are the same in terms of subject matter and lexical structure and are only slightly different in letters or words, which are called "literally similar verses". Undoubtedly, the order of words in the verses of the Holy Quran has been done on the basis of a wise system, in which each word has had its proper place in the semantic process of the word, and in between, distances have their role as a beautifying factor. Intervals are letters of the same shape in the passages of verses that lead to a better understanding of the meanings and at the end of the verses have a special place due to their dominance over the content of the verses, which is very effective in interpreting the verse. Accordingly, the present research, by descriptive-analytical method, seeks to find the wisdom of the effect of similar verses on different intervals and to discover the relationship between similar verbal verses and their distances. Also, the pursuit of semantic beauties and introductory, rhetorical and contextual points along with aesthetic interpretation is based on the harmony of distances. After the context, indulgence in eloquence, rhythm and music of the surahs can be the reason for the difference in the distances of each surah, which gives each surah a special melody.

The present article introduces Hawk Jones's Theory, History, Background, and concludes with a few points. The article is generally composed of five sections. In the first part, as an introduction, the author first deals with the golden age of critical theoretical life because the set of factors that underlie the formation of the critical flow have either disappeared or become entrenched in other currents. The deterioration of the decisive principles, of course, led to the idea that more diverse ideas and ideas had begun to theorize and produce more reproduction. But historically, the author has rightly attributed the beginnings of critical theory to the work of the Frankfurt School, including the actions of its leaders, including because it was important and influential at one of the most pressing moments in the history of the theory in the early decades of the twentieth century. Criticizes the capitalist system. The basis of the work of the Frankfurt School is to form a critique of the "instrumental rationality" that considers everything for its own benefit only.

In two or multilingual societies, the contact of two languages in daily social interactions leads to code switching. Various definitions for code switching have been presented. But the most common is: using more than one language in an utterance or interaction. Code switching is investigated from different sociological, psychological and structural perspectives. Being formal and standard, as well as social, scientific and cultural validity of Persian language in comparison with local languages affect the speech of speakers of these languages. Laki speakers also code switch to Persian in different contexts for different reasons. The current study investigates code switching among Laki /Persian bilingual speakers based on three sociological factors: age, gender and context. The related code switching data collected from 120 people of bilingual Laki/Persian speakers’ interactions in Koohdasht during 10 sessions of 45-60 minutes were recorded. 3 age groups involved in data collecting process: 7-13, 18-35 and over 50. Data analysis is performed using SPSS software and Chi-square test was used in inferential statistics. The results suggested that age, gender and context influence code switching. So the rate of code switching to Persian occurs more among women and young people and in the formal context.

There are two main traditions in German Orientalism: The Romantic tradition and the Philological one. The Romantic tradition considers the East as a distinct, irrational, and intuitive “other” that is based on the introduction of works and their translations rather than in-depth investigations. This tradition has proved effective in disseminating Oriental texts’ translation into German. The philological tradition makes German Orientalism distinct and focuses on cataloging, correcting manuscripts, and researching the texts. In German-speaking Orientalism, the philological tradition has been prevalent since the eighteenth century. The last circle of German orientalists, including Helmut Ritter, Fritz Meier, and Schimmel is a manifestation of the fusion of the two traditions and its evolution regarding the concept of "context". In their works, the external elements and the context of culture are also considered as much as the internal context and the linguistic and rhetorical components. The key component of this trend is the concept of "text". Here, the Ritter and Meier's special method in dealing with mystical texts is shown. The main features of their works are: categorization of texts and finding mother texts, finding a network of texts (based on the evolution of manuscripts), correcting original texts based on the most authoritative versions, translating texts into German, and giving priority to prose, bibliography, and historiography. The Golden Ring method of German-speaking Orientalism can be effective in understanding the text, networking and genre of Persian-language mysticism. These orientalists consider mysticism and Sufism as a movement derived from Islam and as a historical, cultural, and textual phenomenon, rather than a romantic or enlightening movement.

Simorgh and Phoenix, as mythical creatures, have different visual effects and images in every literary genres. The claim that this study seeks to prove is that these birds have many existential characteristics that any literary genre, according to its context, pays attention to, and this point is quite obvious in the transition of classical poetry to the New-Persian one. Accordingly, in order to prove this claim, the similarities and existential differences between Simorgh and Phoenix in the prominent examples of epic, mystical and modern poetry are examined, and the differences between Nima's view from this perspective is studied and analyzed as well. The present study aims to answer two fundamental questions: What changes are occurred in the image clusters of Simorgh and Phoenix in the transition from epic and mysticism to modern Persian poetry? To what extent does the poetic image of Phoenix in Nima's poem "Phoenix" represent a new look that he sought to design and expand in modern Persian poetry from the pictorial poetics point of view? The results of this study represent that Nima uses Phoenix in a symbolic structure via utilizing the familiarity of the Iranian human mind with the images of Simorgh and Phoenix. Furthermore, this time he employs the phoenix in a symbolic structure, overcoming the objectivist aspect of his poetry and presents his socio-political thought, while the aspect of the poem always prevailed in the symbolic poems before him. In addition to presenting the complete and, of course, short narration of this poem, the findings shows Nima's new attempt to replace "the image instead of the specification", thanks to the coherence of the poetic images.

The speaker’s view or intention of expressing a sentence is called modality. In all languages, modality is represented in two ways: by adding a marker to a verb, which is called mood (such as indicative, subjunctive, imperative, and optative moods in Middle Persian), or by using lexical or syntactic means such as modal verbs, adverbs, nouns, and adjectives. In Middle Persian, both forms have been used, but modality has mostly been discussed in terms of mood. Mood, modal verbs, nouns, adjectives, and particles have been discussed in the grammar books of Middle Persian, but there are other linguistic forms representing modality, which have never been mentioned before. In this article, we are going to fill this gap.

First, we introduce modality and how it is represented, then we review linguists' opinions on the classification of modality, the concept of modality in logic and literary studies, and discuss the relation between modality and evidentiality. By presenting evidence from Zoroastrian Middle Persian texts, we introduce some modal concepts indicated by linguistic forms. Our goal is to answer the following questions: Is the representation of modality limited to those forms discussed in the literature? In addition to what has been discussed in the literature, what are the other ways of representing modality? In other words, in addition to mood and modal verbs, what are the other linguistic means of representing modality in Zoroastrian Middle Persian?

Along with mood and modal verbs, there are other linguistic forms with modal functions in Zoroastrian Middle Persian. Each of those could indicate various modal concepts. A modal concept might also be represented by various linguistic forms. Therefore, to identify modality, we should consider the context of a sentence. There are many modal concepts, and there might be many common ways of representing them in Middle Persian. In Middle Persian, the modal concept of conjecture has been represented by the verbal phrases pad ēd dāštan and ēdōn sahēd / sahist kū. In Zand-e Bahman Yasn, after Zoroaster learned from Ormazd about people, sheep, and trees and plants, hethought he had a dream:zardušt pad ēd dāšt kū pad xwamn ī xwaš … dīd, az xwamn nē winārd hēm. Zoroaster thought that I saw it in a dream and did not wake up (Rashed-Mohassel, 1991: 3, 52). Another example of such usage in Bondahišn is as follows:tō kē hē, kē man ēdōn sahēd kū-t harwisp xwārīh ud āsānīh padiš? Who are you that I think all this comfort and peace is because of you? (Pakzad, 2005: 348). Doubts have been represented by mā agar:ardaxšēr … hamē tarsīd kū mā agar-im gīrēd ud ō ardawān abēspārēd. Ardashir was afraid (that) lest he catch me and hand me over to Ardawān (Farahvashi, 1999: 44, 45).The modal concept of intention has been represented by xwāh-/xwāst and pad ān menišn būdan:ardaxšēr pad ān menišn būd kū ō arman ud ādurpādkān šawēm … be čiyōn stambagīh ud wināhkārīh ī haftānbuxt ašnūd, handēšīd nazdist kār ī pārs abāyēd wirāstan. Ardeshir wanted to go to Armenia and Azerbaijan, but when he heard about the tyranny and the guilt of Haftānboxt, he thought first I should taking care of Persia (Farahvashi, 1999: 54-57). In some contexts, some linguistic forms might lose their original meaning, and through grammaticalization, they become means of expressing modality. The original meaning of wurrōyist is ‘to believe’ and ‘to select’, but in the context of the following sentence, it has been used to express intention. xwarišn ud mizag hazār ān and čand ān ī nūn bawēd. kē-š wurrōyēd xwarēd, kē-š nē wurrōyēd nē xwarēd. The taste is a thousand times (better than) the current taste. Whoever wants to eat, eats and whoever doesn’t want, doesn’t eat (Williams, 1990/1: 182-183; 1990/2: 84). Sahēd/Sahist has been used to express requests. Sometimes the gerund form has been used to represent the modal concept. In the following passage, which is addressed by Ardȃvirȃf to the clergies, sahēd is used to express a request. agar-itān sahēd, ēg-im akāmagōmand mang ma dahēd. If you agree, do not give in to me against my will (please do not give me Mang against my will) (Gignoux, 2003: 45). To warn or to draw attention, niger- has been used at the beginning of the sentence in the imperative mood. niger kū rōz ud šab az nazdīk ī stōrān ō naxčīr … nē šawē.Beware day and night, not leaving cattle to go hunting (Farahvashi, 1999: 18). Depending on the context, the verb menīdan could have been used to mean 'to imagine' to indicate irrealis assumptions. Sometimes in Simile, the unrealisticness of a sentence has also been expressed by indicative mood and analogical particles. In some contexts, the verb hil-/hišt, which its original meaning is “to abandon”, indicates the modal concept of permission. In Zoroastrian Middle Persian texts, which are religious texts, to validate an utterance, it was crucial to introduce the source of information to resolve any doubt in its validity among Zoroastrians. Since the speaker/writer's intention of expressing such utterances indicates concepts, such as certainty or permissibility, it could be considered as modality. There are several ways of representing the source of information. Sometimes the source of information are Avestan texts and, scholars refer to them to show certainty. az abestāg paydāg kū ka anēr dušmen āyēnd ud pad šahr ī ērān wardag ud zyān ī was kāmēnd kardan … . It appears in Avesta that if non-Iranian enemies come and want to cause damage to the city of Iran ... (Williams, 1990/1: 92-93). Sometimes the source of information is the Avesta, which is marked by dēn. pad dēn ōwōn paydāg ku rōšnīh azabar ud tārikīh azēr … būd. As appear in the (Avestan) religion, the light was high and the darkness was low (Rashed Mohassel, 2006: 163). ast kē or ast ī have been used to express different opinions, which could be translated to 'some'. They indicate that the speaker/writer has heard an utterance from another person, which reduces its certainty. pas awēšān … ēkē wirāf / wirāz nām be wizīd ud ast kē wehšāpuhr gōwēnd. Then they chose a person named Wīrāf/Wīrāz, whom some call Wehšāpuhr (Gignoux, 2003: 45, 73). Sometimes the source of information is the speaker's inference and, therefore, the speaker's view and evaluation involve in expressing an utterance. In Kȃrnȃmag-e Ardashir-e Bȃbkȃn, after observing stars and planets, an astronomer says:ēdōn nimāyēd kū xwadāyīh … ī nōg ō paydāgīh ayēd. It appears that a new king will arise (Farahvashi, 1999: 27, 28). In narrating stories, the third plural person conjugation has been used in a passive meaning representing the narrator's low certainty. ēdōn gōwēnd kū andar šab frāz ō dih-ē mad. It has been said that night he arrived in a village (Farahvashi, 1999: 32, 33).

There are two methods representing modality in Zoroastrian Middle Persian: The first one is the mood, which has been discussed in the literature, and the other is the use of lexical forms such as modal verbs, gerunds, and particles, which have been introduced in the literature. In this article, we introduced some modal concepts and their linguistic forms. These linguistic forms are used to express modality at the sentence level. Sometimes the modality is only determined by the context of sentences. There are many modal concepts, and the linguistic forms representing them are varied. Every linguistic form does not correspond to a modal concept, but, depending on the context, a linguistic form could be used to represent various modal concepts. Also, some linguistic forms indicate the source of information and therefore indicating its validity and certainty.  There are also some linguistic forms reflecting the speaker/writer's inference and evaluation of expressing an utterance, which should be considered as the means of expressing modality in Middle Persian.