نشریه پژوهش های ادبیات تطبیقی
سال نهم شماره 1 (پیاپی 27، بهار 1400)

Hedayat’s world is filled with nihilistic notions. A world that lacks meaning and is filled with inconsistencies and multi-layered discrepancies. Fictional characters, paintings, translations among other works justify the nihilistic notions behind Hedayat’s cultural life both directly and indirectly. Hence in his stories, Sadegh Hedayat is a character directed to a world of oblivion. This bleakness and descent are more perceivable than any other concept in his work life. However, on the other end of the spectrum is Yuval Noah Harari. A historian who views the world, God, and humans with almost the same perspective long after Hedayat. In the mind of this renowned historian, a strong emphasis on the power of humans in material life is noticeable.  As a result, in this article, an effort is made to expound and compare Harrari’s view in his book Homo-Sapiens along with Hedayat’s short stories concerning three basic elements; God, Human, and the world. In addition, the important aspect of this study is to explain the origin of such viewpoints. A comparative study based on the American school demonstrates that both writers carry the same view about those basic elements mentioned above, and rely on modern biological theories such as Darwinian theory. In the minds of these two writers, humans do not carry any holy or humanistic value; accordingly, the confusion that runs through the minds of Hedayat’s characters respond to this notion

Carl Raymond Popper(1902- 1994), an Austrian philosopher presented his theory as critical rationalism and affected quickly this theory in different aspects of human life. Critical rationalism with criticism of traditional and inclusive rationality created an important development in the field of epistemology. This article with the descriptive and analytical method by studying all aspects of his theory has classified it into five major aspects. after that by studying the sonnet of Hafez, a famous Iranian poet in the eighth century, with emphasizing its critical nature, basic similarities between these two great critics are described and classified. Structural similarities of Hafiz thought has been classified into five major aspects such as the property of cognition and its masters, sources of cognition and its techniques, and the moral and religious appearance of it with emphasis on the nature of his intuitive cognition and simultaneously his objectivity and attention to society. The basic similarities of this comparison have proven Hafiz transcendental opinion and critical thought in the encounter to events of his period.

Intertextuality examines the relationships between texts. Because in every text there are references to earlier works. It can be said that there is no new and original text. In intertextuality, two texts are compared: a text below and a rough text. Genette divides intertextuality into three categories, which can be examined in the form of the explicit, implicit, and implicit presence of one text in another. In this article, the authors first explore the roots of Rumichrchr('39')s mystical anecdotes and thoughts in the first book of Masnavi in mystical, fictional, interpretive works, Davin poetry, and Arabic historical books. Then he divides these anecdotes into three categories based on Genetchrchr('39')s theory of intertextuality. At this stage, the following text of Masnavi is specified. This text below should have both chronological and historical precedence over other texts and should be most similar to Masnavichr('39')s narration. This study shows that Rumi had read many Arabic historical, interpretive, fiction, and mystical books before him and brought them to the margins of Masnavi. However, in all the cases studied, he has changed mystical thoughts and previous anecdotes to achieve his mystical, theological, and moral goals. Meanwhile, Ibn al-Farid and al-Thalabi are more present in the first book of Masnavi than others in the field of mystical theories and anecdotes.

The purpose of this study is to investigate the effect of patriarchal and gender systems on womenchr('39')s demands in different cultures. The question is whether the mechanism of these systems works in the same way in different societies and leads to the same results? What are the commonalities or differences between womenchr('39')s demands for civil and political equality with men in different cultures? In this regard, based on a broad reading of the feminist theory, according to Bourdieuchrchr('39')s theory of male domination and within the requirements of comparative literature, the writings of two women writers from two cultures, Iranian (Alamataj Ghaem Maqami) and French (Constance de Salm), were selected. A thematic study of their works and ideas in two societies in transition (Constitutional Revolution in Iran and the French Revolution of 1789) shows that male domination, regardless of other cultural characteristics, leads to the same demands to eliminate discrimination against women in the family, education as well as politics.

In all types of literature, dreams and related phenomena are among the most important foundations of poets and writers, which have been viewed from different angles. In most cases, Rumi does not express his message naturally and is based on a structure based on linguistic habits and the Sufi system of thought. The dream is also intertwined in Rumichrchr('39')s mind with a multifaceted attitude and finds a different manifestation every moment. In this research, with a descriptive-analytical method and a library method, by examining Rumichrchr('39')s lyric poems and Levinaschrchr('39')s book "From Existence to Existence", the concept of a night owl and sleep aversion from the perspective of Rumi and Emmanuel Levinas from the perspective of the American school has been studied. The results of the study suggest that both thinkers believe that drowsiness is one of the first features in the course and behavior and the basis of movement. The invitation of Rumi and Levinas is an invitation to go beyond the situation of a captive human being in the world and to abandon theoretical customs and to engage in true conduct with the help of true awakening and to address the "other". Levinas substitutes another God for an infinite position, and in the opinion of another Rumi, the same is the beloved, and Shams in the position of the beloved is for Rumi a mixture of earthly and heavenly attributes and is similar to what Levinas says about another

Hedayat and Kafka Man is the only being who thinks about his being. This principle is the basis of a kind of philosophical worldview known as existentialism or existentialism. In this view, man has limited existential possibilities to get rid of internal contradictions and contradictions and escape from meaningful existence. Therefore, in the face of existence, man experiences the feeling of non-suspension, suspension, and suffering, and existential apprehensions. In explaining this feeling, some existential thinkers such as Kafka, by choosing the language of narration and the symbolic structure of fiction to the dry and specialized issues of existentialism, gave an artistic character, and some contemporary Iranian writers chose this method and attitude. Since the views in this field emphasize the influence of Hedayat from Kafka, the purpose of this article is to compare and contrast one of the manifestations of this philosophical worldview in the most prominent literary works of these two authors. To this end, the components of existential "apprehension" in the four stories of Kafka and Hedayat were examined and it was determined that semantics, identity loss, loneliness, suspense, doubt, fear, and eternal condemnation, mental and objective actions of the characters of each story. They have formed two writers. In addition to the influence of guidance and the commonality of the two authors in the principle of "apprehension", the stories of guidance are mostly related to the apprehensions of epistemology and psychology. But Kafkachrchr('39')s novels show deep religious apprehension.