DIDACTIC LITERATURE REVIEW (PERSIAN LANGUAGE AND LITERATURE REVIEW)
Year:2016 | Volume:8 | Issue:31|Papers Count:7

Masnavi of Rumi is the most valuable moral mystical work of Persian literature which seeks to teach the real life and show peoplethe way of being happy. Although the emphasis in this book is on the ultimate perfection of human and creation resource, but in a mutual relationship, it quests for the good life in this world. The subject of this research is that the world and its manifestationshow and from what perspective have beenre presented in this work. For this purpose, classifying the stories that have secularism components, we investigated the concepts and segmented them on the basis of the considered measures.It also attempts to examine how and why Rumi shows tendencies to the world. So doing, after explaining the concept of secularism, all lines of Rumi's Mathnavi in several important areas of the manifestations of secularism, that is, wisdom, tolerance, avoiding prejudices based on morality and not thinking of heavenly reward and avoidance of blind imitation have been investigated and those stories which have explored the idea have beenmademore prominent with the aimof clarifying Maulana’s look at the world and its manifestations. As a result, we found that Maulana validatedworld because it is the way to heaven and perfection, but contrary to the many of researchers, Mulana has no negative point view to the world, but he emphasizing on making use of them, directlyand indirectly described in the stories containing four hundred bits, all areas of secularism to reach the ultimate goal of creation.

Owhaded-DinAnvari, is a famous elegist who has earned his fame mostly through the eulogies, But in this form, he has noticed to other different motifs including adviceand preaching and wisdom. In this paper, which has done in analytical -descriptive method and library procedure, advices and preachesin Anvari’spoems, their addressees, the way of expressingand contents, wereevaluated and analyzedwith charts. Some of these preaches are satire, question and short wisdom and most of them have not a specific form. Addressees of his preaches are not certain individuals or group of persons; but, rarely in the form of satire in which addressee is a specific person. His preachesand advices can be categorized on the basis of content and motif, as following: 1- Ethical preaches (in doing virtues and observing them) 2- Ethical preaches (in prevention and cessation of vices) 3- Social preaches 4-Time, the heavenand the world in Anvari’s preaching 5- preaches related to religionand God.

Considering God as the creator of evil, we have distanced from the inherent and attributivemonotheism. Also, distinguishing the creator of good and bad from each other, we have violated the unity of divine acts. It can be understood from the content of Shahname and Masnavi that Ferdowsi and Rumi view evil from two perspectives to solve this mystery. The first perspective is holistic and analyzes the relation of evil to God based on the creator and creature relationship and concludes that every creature has been created according to a reason and no evil is real in the universe. From the second perspective, the relation of creatures with each other is examined and the type of human’s look and knowledge determines the good and evil of the creatures. On the other hand, good and evil are relative issues and what human calls evil is considered good in the entire universe. From this viewpoint, it is impossible to perceive a world better than the current world. These interpretations are in line with the mystical view of Rumi that calls the world "impermanent" and that of Ferdowsi that views the universe a "temporary house". In Ferdowsi’s worldview, deriving evil from good is intellectually implausible, and according to Rumi’s romantic attitude, God does not create inherent evil because of beneficence. However, Ferdowsi believes it is possible to recognize relative evil by wisdom, but Rumi contends it is not possible tounderstand through wisdom the reason why evil has been created. This study is aimed at providing evidence from Shahname and Mathnavi, showing that Ferdowsi and Rumi, despite different viewpoints about the aim of creation of evil and the tools to recognize it, have similar perspectives about the creator and relativity of evil.

Didactic-ethical tenets are among the basic aims of great poets and writers. These teachings play an important role in the formation and establishment of correct didactic-ethical foundations in human societies. Jean de Fonte, one of the French classic writers of seventeenth-century, has not limited didactic literature to mere dictation and propagation of sermons and advices. He has tried to consider different didactic-ethical issues and evaluate them on the basis of addressee’s characteristics, then represent in the form of myths what in his opinion is an obstacle in the way of social development for children. He believes that myth is compatible with the sensitive spirit of a child and makes didactic-ethical concepts which are mostly abstract, tangible for them. This study, by means of a descriptive-analytic approach, has been undertaken to delineate La Fonte’s didactic-ethical thoughts in his collection of myths. The aim of the study is to tell the audience what are the didactic-ethical teachings in La Fonte’s mythsas well as what is his approach in communicating those tenets. The findings say that La Fonte’s didactic-ethical thoughts such as: knowledge-improving, encouraging to work hard and make efforts, deprecating flattery, leading to peace and amenity, and altruism have been expressed in the form of imaginary fables and parables and has provided new perspectives of these didactic-ethicals. In this way, he has succeeded to bridge a gap between the hard and practical social life of men and the dreamy and sweet world of children to improve and elevate human values.

Human predilection to enjoy happiness and inner tranquility, depending on the intellectual and social situation in the Persian quatrains in the form of phrases connected with taste and ethical teachings has been manifested. As this doctrine has always been one of the central didactic themes in the poem. This article intends to contemplateon the Iranian most popular quatrains, till the 8th century, in order to not only understanding the quality of distinct reflections of the teachings in their work, and finding the social and intellectual fundamentals of the idea of inviting the audience to use every opportunity, lenience and joyfulness, but also finding the quality of the idea being impressed by emotional and intellectual society situations. According to the study, ethical teachings in these quatrains, being profoundly impressed by current thoughts and political situations, despite the similarities to the idea of hedonism in the attitude of the meaning of happiness, peace, and strategies to achieve, have benefitted from the deep intellectual supports, independent of the school of hedonism, which are rooted in their humanistic worldview and attitude.

Persian poets in order to represent their moral teachings as crucial, pervasive, and enforceable commands the y have to add various reinforces and performance guarantees to them. Therefore, the poets employed larger teachings to train small ones. As a result, we can analyze many teachings in the form of clusters instead of scattered and separate ones. The purpose of this paper is to study one of these clusters with emphasis on Khosrow and Shirin through descriptive exposition (content analysis). The position of this cluster in reinforcing of warning and persuading commands has been displayed. In order to do this, death has been selected as one of the main cluster which many secondary teachings included within its subset. Death is a reality that has interwoven many of warning teachings like self-praise, pride, laziness, boastful to one’s body strength etc. and persuading teaching like happy living, remembering God, retaining clean nature of human etc.… in Khosrow and Shirin. Generally, many of virtues and villainies whether directly or indirectly and punishing after this acciodent have been strengthened with the thought of death

Present study was aimed at Content Analysis of Attar's Manteqot-Teir based on the six educational dimensions of the Fundamental Reform Document of Education by making use of qualitative and conceptual analysis method. In this regard, first of all, the educational dimensions in the Fundamental Reform Document of Education have been explained, so that forty two components for religious education, worship, seventeen components for social and political education, four components for biological and physical education, seven components for aesthetic and art education, seven components for economic and professional education, seven components for science and technology education and then analysis the Attar's Manteqot-Teir based on the these components. According to the facts, there is a great relation between training-concerning fields of fundamental document of education system on the one side and Attar's Manteqot-Teir on the other side. Manteqot-Teir concerns many topics on human being without ignoring any aspect of human training. Such a valuable source should be considered by education system to make a great change in the human society; additionally to enrich the educational changes.