DIDACTIC LITERATURE REVIEW (PERSIAN LANGUAGE AND LITERATURE REVIEW)
Year:2019 | Volume:10 | Issue:40 |Papers Count:7

Humanistic psychology is a psychological school of the second half of the twentieth century and it seeks to discover self-awareness, growth and perfection, self-actualization, creativity, and potentially human potency. The spiritual father of the ideas of this school is Abraham Maslow. Maslow asserted that human behavior was stimulated by the hierarchy of needs, drawn in the form of a pyramid. Self-actualization is at the head of the Maslow's hierarchy of needs pyramid. Maslow was the first psychologist to introduce self-actualization. Sa'di is a perfectionist and idealist poet. The two of his books: "Golestan and Boostan" show the best picture of realism and idealism of his thoughts. Sa'di is one of the greatest poets of Persian literature, in addition to his speech which is eloquent, rhetorical and beautiful, the content of his poems and writings has been considered and examined in various ways. Many of Sa'di's ideas can be adapted to today's psychological concepts. In many of Sa'di's Speech, the concept of self-actualization, as Maslow examines, can be clearly identified. In this opportunity, we discuss the concept of self-actualization and self-actual human beings in the writings of Sa'di.

The theme of death is one of the most important subjects represented in Kelidar that has an especial place in Persian literature. Mahmoud Dowlatabadi (the author of this novel) has tried to show a number of ethical and religious doctrines related to death. This study aims to deal with the question of mortality (thinking about death) and demonstrate the teachings of death in this great novel. This study points towards the idea of immortality and escaping death in the form of martyrdom and protection of ideals. Both ugly and beautiful portraits of death occur gradually accompanied with nothingness or destruction, and glory or movement respectively. There are also other educational doctrines of mortality (thinking about death) such as boosting the opportunity of the world, encouraging goodness, calming and lifegiving. It attempts implicitly to increase audience's awareness with use of the archetype of death and understanding about death.

Civic education, dependence on the power pyramid, political considerations, have been obliged Bayhaqi to the implicit expression. One of the Behaqi's strategies for this purpose is the episodic structure of historiography. This subject has been clearly described in the Story of Afshin and Buddolaf. The results of the receipt and explanation of this story in the history of Bayhaqi and in the light of parallel texts, such as " Relief after Grief ", indicate that Bayhaqi from the language of the adventure characters attribute features to Afshin, which these negative features by referring to the original narrative in this episodic structure is implicitly suppressed and criticized by Ahmad Hassan Mihmandi. Comparison of Afshin and Buddolof's narration from Behaqi with the Dehestani narration also shows that in the Dehestani narration, only the name of Afshin is mentioned and there are no features that Bayhaghi attributes to him. In fact, these attributes are addicts of Bayhaqi that by emphasizing the features which attributed to Afshin, it seeks to make the audience aware of the implicit function of this episodic structure and by which he realized its main purpose to critisized by Ahmad Hassan Maymandi.

Achieving the spiritual perfection of man is one of the most important concerns of mankind in Islamic mysticism. In order to achieve its spiritual perfection, man faces many obstacles and problems, the most important of which is “ al-Nafsul AmmÄ ra” (commanding soul). In Islamic mysticism, there are many different souls, so it is very difficult to know them. Rumi as a prominent mystic has had enough knowledge in this regard, thus in order to accurately describe this unblemished matter and depict its vices for his audiences, he has used various methods to prevent his disciples from falling into the trap of the soul, and help them to tame the soul. In this regard, the authors have tried to extract, categorize and examine the various images and symbols that represent the soul in the poetic works of Rumi by descriptive-analytical method. The results of the study showed that Rumi has broadly used human traits (personification), the symbols of animals, birds, insects, reptiles and rodents, imaginary beings, persons with various positive and negative faces, orbital elements, natural phenomena, elements of human creation, etc. in order to manifest the obscenities of commanding soul sensibly. Meanwhile, the artistic techniques of personification compared to other images is very high, and the images of positive persons and animals as well as imaginary beings have the lowest rank.

The office of judgment is one of the most important, sensitive, and valuable social posts that have been assigned to the judge and the religious and cultural elders of Persian literature have placed the exact conditions for it. It has been tried using some literary texts such as Bustan and Gulistan of saadi, rumi's Masnavi-i Ma'navi, Hadiqa al-hagiqah and Shari'a al-Tariqah, divan of Parvin Etesami, Siyasatnameh or Seyr al-mulû k, Chahar Maghaleh, Roze Khold, Latayef al-tavayef, Nasihat al-Molû k, the judges ' position and their influence on the society around them and a competent definition of a competent judge, who is endowed with funds, is permitted to offer a presentation to the audience, avoiding the air of air and adorned with ethical ornaments, away from the risks of corruption and etc. the method of work in this study has been analysis of content based on library resources; so that the texts have been read, then the results of the judgment are extracted and classified according to the subject. According to the research, there is an average of 3/873% of the content of the literature examined by the judge’ s manners and ethics. In the meantime, the letters of the Siyasat Nameh, Latayef al-Tavayef and Gulistan of Saadi have devoted more to this story. Of course, 25/81% of the teachings are related to the social ethics of the judges and only 75/18% of which are subject to their personal morality. And meanwhile Bustan of Saadi, divan of Parvin Etesami, Chahar Maghale and ghazzali’ s Nasihat al-Molû k the highest share of social ethics and Masnavi-i Ma'navi and Latayef al-Tavayef have the greatest share of the use of individual morality.

One of the most essential principals in all of human cultures is education. it is a stair for going up to human world. The main purpose of prophets and social peacemakers have not been something except teaching virtues and good human characteristics. Of the important resources of education and training of sublime literary works are Ferdowsi's “ Shahname" and "Homer's Illiad and Oddysse". These woks are full of points and educational instructions that are rarely paid attention to. So, by library studying of these works, we can know not only educational factors of two Grecian and Iranian cultures, but also find out this important thing that: which are the most important training motivations of every culture? And how can we encourage today's generation to learn and obey of these good moral principles by knowing, editing, describing and interpreting them. Comparative survey of pointed works, in terms of training factors such as: kindness, consulting and so on, shows the fact that two Iranian and Grecian cultures, not only have many common points, but also, to increase the welfare of humankinde whether in the past or in the present, they are effective and useful. Training factors in Homer's epic are in the early stages of human's knowledge completing, while, in Ferdowsi's epic in this field, they are more completed and elaborated. In other words, Shahname's clarification and transparency of these training factors are much more than Homer's.

Lacla and Mouffe developed the theory of discourse in 1985 in The Hegemony and Socialist Strategy, by revising theories of thinkers such as Saussure's linguistics, the structuralism of Althusser and the post-structuralism of Derrida, and. . . . The theory of discourse has become widespread in recent decades to understand social phenomena and how they evolved in various fields of the humanities. Sho'oobiye, one of the most important movements in Iran's history, was a reaction to the non-Iran's sovereignty over Iranians, which has cultural, political, and social bias. This paper, by explaining the philosophy of history and the concepts of the discourse "Laclau and Mouffe", analyzes Schouwei's discourse in Naser Khosrow's poems based on the discourse analysis theory of Laclau and Mouff. Therefore, how and what the Iranian struggles are in the context of the uprising, especially in the days of Naser Khosro. Sho’ oobi's discourse is articulated in Naser Khosrow's votes with individuality, discretion, rationality, interpretation, and self-discipline on human integrity. In this view, the two-political sovereignty of the Seljuk Sultans and the caliphate system of the Abbasid as non-marginalized, and highlights the Iranian historical background to solve the identity crisis. The theory introduces the emancipation from non-Iranian secularists and the follow-up of the Ismaili religion as myth. The individual is a free and knowledgeable subject, which propagates discourse.