JOURNAL OF LITERARY THOUGHTS
Year:2011 | Volume:2 | Issue:7|Papers Count:9

Tarikh-e-Beyhaghi is a masterpiece of Persian literature. Reviews of this book with a psychological criticism. Can be our guide to resolve many ambiguities. to arrive at a new analysis of ancient monuments and to familiarize students with this kind of analysis and to get away from meaning of text based on poets and writers, biography and literary history and for education of active reading of literary text by students. The ancient texts should be rewritten to provide a basic for analyzing the text. Psychological criticism can be made available to help deconstruction analysis. This paper expresses the benefits of rewriting Tarikh-e- Beyhaghi. Also psychological criticism of this book with examples is etpressed so criticism of the text is marked with a new perspective.

Spirit is seeking high and integrity and knowledge that alters him, thus, knowledge which is obtained by sensation and reason is considered to be immature in understanding intellectual knowledge. In Mowlavi,s view, sensational knowledge is preferred To other knowledge, because recognition implicates mental images. But, this sensation knowledge is not able to understand expression of high (God) at intuitional level. Understanding God needs the xalted one inner senses. Exterior Senses will not have a path toward intuition level by emphasizing on wisdom and intellect. One of its results is argument intellect. This intellect is a subject to supposition and image. Therefore, it is limited to its limitation and don’t have any path to evolution. Trustful intellect is confidential intellect that is not declined in understanding God s (high) exaltation. This intellect devises internal affairs, but in realizing God is unable. Mowlana believes that both argument and trustful intellect are necessary for human,s evolution, but each one is functional in is limitation. Intellect that is in Masnavi is discoverable and virtual intellect and referred to wise is present and do not need argumentation. And it is this intellect that has brilliance of evolution to confidential ego level exalted. Spirit needs factors of high quantity, we refer to some part of cognition and intelligence, abstinence, soul refinement, surveillance, priesthood and consent status.

The subject matter of this article is the influence of western romantism on wersified and prose literature of constitutional period. The bases of romantism in this literature has two aspects first it is familiar with western literature specilly france and Qafqaz literature. Second the enterance of Iranian society to a new period which is follower of European societies and existence of social and mental factors which creates romantism. constitutional romantism is fundamentally social and its appearances mainly is visible through the things like ideal interestin revolution and freedom, sympathize with deprived persons and their pains, hope to have an ideal future, patriotism and nationalism, attention to past iost splendour, looking for a romantic hero and praise him, criticize of new civilization in clinations, etc. unsocial appearances of this romanthism are: special application of language which appear mostly by fresh choosing words method and language attractiveness. Mirzadeh eshghi, aref Qazvini, lahooti, dehkhoda, iraj mirza, farrokhi, shams kasaei, are the leader of persion romantic poets of constitutional period.

In this article, similarities among Jami's “Leili and Majnoon”, Nezami's “Leili and Majnoon” and Amir Khosro Dehlavi's “Majnoon and Leili” are discussed. Having studied these similarities, the present research came to the conclusion that Jami's work was considerably influenced by Nezami's “Leili and Majnoon” and Amir Khosro's “Majnoon and Leili”.In addition to similarities, differences among these three works were also investigated in order to reveal the unique qualities of Jami's “Leili and Majnoon” in contrast to Nezami's and Amir Khosro's works. There are many similarities and differences between Jami's “Leili and Majnoon” on the one hand, and Nezami's “Leili and Majnoon” and Amir Khosro's “Majnoon and Leili” on The other. the first similarity is that in all of these Masnavis, the four classic chapters of praise, opithet, ascension, and the reason of the book organization appear respectively.Furthermore, in all of these works, Majnoon′s name is Gheis, from Bani Amer tribe and is born in the Arabic territory and Leili is from an Arabic tribe but the exact name of her tribe is not mentioned.

Decadence and fear of ruination is the most important motif in the poems by forough farrokhzad and her foundation of thought. This thought flows in the whole period of her poetry and is reflected in various forms.The purpose of this article is to show different representations of death and decadence in forough's poems. Afterwards, it is concerned with the poet's departure towards symbolism and also her achieving a symbolic way of expression in order to illustrate decadence and ways of challenging and seeking solutions for it.

Information structure of sentences is composed of two separate structures but relevant to each other at the same time: topic structure and focus structure. Topic plays an important part in the interpretation and information structure of the sentences and utterances. In other words, this element plays the role of scene setting in the discourse and provides the ground for the comment following it. So, it is considered as one of the major element in the discourse of language participants. This article tries to show that topicalization and focus structure can show the intersection of syntax and discourse, that is, topicalization is a syntactic process but at the same time, it is controlled by discoursal factors. This is something closely relevant to the information structure of sentences. Therefore, a sentence is not going to be considered as a mere syntactic for but as a syntactic and discoursal unit. The present article seeks to study this issue regarding topic structure and information structure of Persian sentences.

Formalists focus in the forms rather than the content of a literary work they never belived that form is a medium to convey a given content; however, they consider the content as a bed for a specific form. The present writer, after having a theretical in troduction on form, studies the functional form of saffarzade,s poetry through a heuristic and library research. This article focuses on the books of Didar _ e sobh, Rowshan garan Rah (the illuminators of the path) Tarin dar Delta (An Echo in the Delt), Mardan _ e Monhani (the men of the cure) an Haft safar (seven trips). Soffar zade pays attention to the novel forms or their alternatives in her poetry. Through this tactic, she is able to save her poetry from monotony and refresh her pooms. The most concrete structure in her poems is hemi stich can which makes her poems picturesque.

Symbols are capable of moving in the range of time and conveying different meanings in different situations. The poets, who have the power of innovation, when they use the last and common symbols, try to save this kind of symbols from content banality through a change in the function of meaning. Content evolution of symbols in Nima's poetry is very obvious and dramatic. Many of the symbols in Nima's poetry were discussed in the classical literature. Even some of them, due to the regular multiplicity in previous works, could keep their position as a public photo of Persian poetry and (macro symbol).Nima used these old and repetitive elements in his poem. But he due to his modern attitude, discovered different layers of meaning in these elements. Words such as night, morning, birds, wind, light, woman, sea, and prairie are symbols that change their meanings in connection with political-social passions of Nima's work and associate different and even conflicting concepts for the reader. How these symbols in Nima's poetry evolved is the main focus of the present article.

In the Persian language syntax, about "To Be", there is a a grammatical point which exists in all of the Iranian languages of which there are some traces. In this paper, based on the existing evidence, its history and its development are studied in three languages of Avestan, Old Persian and Middle Persian which might have been paid less attention by researchers.