Journal of Persian Language and Literature (University of Tabriz)
Year:2012 | Volume:64 | Issue:224|Papers Count:9

Literature and Philosophy have been interacting and transacting all the time. Sometimes so close even become the same and sometimes seperate. From the Ancient time, the type of relation among these two fields of human thought has been the intellectuals focus. But the issue remains on the logical relation between literature and philosophy.The aim of this paper is to prepare a scientific and understandable form of the issue in an analytical, historical and methodological view. To do so, involves with the purportfull issues on the essense of literature and philosophy, investigates the scientific validity of both mentioned and latter on assignes the similarities and divergences among these fields. Finally involves with making various logical and meaningful relations among literature and philosophy.What rises from the discussed issues of this paper is that both have an existentialistic dimention but with different methods and langueges and that the borders of these cosmos tradition have been so much close to each other in the recent century.

Send Bad Name is one of the most noticeable stories of the Persian prose that there isn’t much unanimity about its past, origin and the prose and poetry versions.in addition to this we find stories in Hezaro Yek Shab entitled, Hekayate Sand Bade Bahri, that describes the seven journeys of a person with this name. The present essay tries to etymologize the Sand bad availability in Persian literature and briefly discusses the remarkable Sand Bad Name in the histories of literature from the commencement.then it discusses the most famous Send Bad Name, the same Send Bad Name Zahiri Samarqandi, from the historical and content point. In next chapter, Sand Bad Name is analyzed through Hezaro Yek Shab.The various theories around its reality and its psychological aspects are scrutinized and at last there will be a conclusion of the topic.

Bertold Brecht is one of the sociologists and dramatists who had progressive ideas in the field of art, drama and fiction. The most important theory of Brecht is»distancing«which is affected with formalistic approaches like defamiliarization and foregrounding. Distancing means to make new, unusual, surprising and alien characters in works.Brecht’s theory is useful in drama more, but critics can also apply it in story especially in what has surprising characters. Sadeq Hedayat,s Buf e kur has an absurd, alien and without identity character who is new for addressee. The paper investigates the story of Buf e Kur based on Brecht’s distancing theory and his politic social tendencies.

Literature is not only the arena of Aesthetic and rhetorical study, although most of the previous literal studies was done from this point of view.This article considers the social construction and operation of literature and the mutual effect of literature and society. It first proceed to the advent of sociology knowledge and the way of literature informing from its social dimension after passing its futility era in Europe and it shows that social issues discussion was formed under the effect of what area by the first generation of sociology in Iran. The distinction between social issues and literature sociology and territory determination of these two concepts are also revealed. This discussion showed that from social issues in Persian literature we can see Iran social situation, social attitude changes in different ages, effect of governmental kingdoms and social institutions, time demands, traditions, Iran general culture and the black and white moments of Iran history in the full length mirror of Iran literature.

Allame Amoli is one of the wise mystics that his academic and mystical qualification and his legal and moral decrees has interrelationship with self knowledge issue. He argued that the issue of human speech is the heart of all knowledge and it is the pole demos of legal issues and it is the main center of the rational science and it is the basis of charities and blisses and its knowledge is the supreme knowledge and no knowledge can compete with it after the knowledge of God. In his belief self knowledge is the nearest and it is the most available way which is led to theism. In effect the human itself is for reaching God. So self knowledge is the knowledge of way to conduct. Steps of this way are the same as the existence human being that is in the rank of death. In the other interpretation and according to this Hadith: God create human according to its face, human is the from of knowledge of justice and can observe all the names of Allah and can find in itself whatever if obvious and whatever is obscure.

Khosrow and Shirin has the symbolic sections that these parts cause this work, in itself, builds up intertextuality relationships with works have root in the human old thoughts and they are enjoying of the collective unconscious. For understanding the symbolic sections of Khosrow and Shirin, reader must discover its strong symbols and metaphors. One of the outstanding symbolic sections in this work is the story is Khosrow’s going to the treasure and his dream before it. In the symbolic approach to this part, an extensive collection of secret concepts is obtained that all of them, in Carl Gustav Jung’s interpretation, show the reborn or ‘Processus d’individuation’. This archetype (reborn) is main theme of Khosrow and Shirin. Treasure, secret treasure-trove, golden key, marble box inside arch, golden talisman and Portrait of prophet are most outstanding symbols at this part of Khosrow and Shirin. These symbols form the deep structure of this story and their secret concepts have deep connection with reborn and its result that it’s the perfection and individuality of human.

Safavid era because of the early experience of Persian poetry criticism is important. In this era contact of Persian and Hindi poets create critical ideas in poetry. Most of these ideas are registered in Biography and letters. Among the poets in this era Hazin-e Lahiji's role is more than others. Hazin and Arezu are skilled in judgment and criticism of poetry.This article show the early experience of Persian poetry criticism based on newfound letter of Hazin-e Lahiji.In this letter, twenty-five bit of eleven Khagani’s odes has been criticized. In this letter questions are included difference of manuscripts of Khagani’s works and references and allusions.