JOURNAL OF HUMAN SCIENCES
Year:2008 | Volume:- | Issue:58 (SPECIAL ISSUE ON LANGUAGE AND LITERATURE)|Papers Count:13

The place of philosophy in Islamic civilization, especially in Iran, and its relation to religious beliefs have been the focus of many researchers’ attention. Western historians of philosophy think that after the critiques of Ghazali and with the death of Ibn Roshd, philosophy disappeared from Islamic lands. The continuation of philosophy in Iran up to the present day, however, shows that this idea is incorrect. In fact, Ghazali’s theological critiques made philosophers pay more attention to religious principles. Furthermore, by applying methodological criticism to philosophy, paying attention to illumination and practical way with personal spiritual itinerary and religious principles, mystics helped greatly to from a new philosophical system in Iran in which theological, philosophical and mystical principles found a new structure. This article studies the role of Sheikh Mahmoud Shabestari, the great Iranian poet and mystic, played in developing this new was. We will see that the played an important role by applying a positive and methodological criticism to Peripatetic philosophy from the mystical point of view and illuminative epistemology and also paid attention to the personal spiritual itinerary accompanied by religious principles and allegorical language, and presented wisdom in opposition to Peripatetic philosophy.

The paper deals with the significance of ruins in travel, texts of the 17-19th centuries. It seems that ruins fascinate the authors, so that they become one of the most important themes in the romantic vision of the Orient. Volney, in his famous essay Les Ruines analyzes the components of this fascination. The image of ruins, completely negative in the 17th century quite positive and a ‘lieu commun’ in the early 19th century, dealing with the attraction of exotism, of melancholy (generated by the vision of the fugitive past), and also with a pre-colonialist mentality which finds, in the Oriental ruins, a reason for “cultural intervention”, in fact colonialist enterprises.

Nowadays, Tehrani citizens pronounce many words in different ways from one another in their formal conversations. On the other hand, TV and Radio programs use different pronunciations from common people. This leads one to ask whether most people or all of them pronounce certain words wrongly or too casually. Also, dictionaries do not include the common people’s pronunciation in many fields, while they note previous pronunciations of words or the basic sounds in their original languages. The present research aims to list some pronunciation differences in Modem Persian and find out the reason (s). First, 52 sometimes pronounced as “a” and sometimes as “e”); and then they were incorporated into a single text. Subsequently, 1460 Tehran citizens were asked to read the text and pronounce the words concerned. The results showed that the words which were pronounced differently needed to be categorized into 5 types. Each type receives a separate analysis in this paper. Moreover, the weakness of Persian dictionaries in collecting different pronunciations and explaining the reasons for such variations is discussed.

The cultural relationship between Iran and the Ottoman Empire is a matter of historical fact, and it is not questionable. But, the reaction of the poets and intellectuals of Ottoman Empire, as a new phenomena on, to the socio-political events which occurred in Iran, is worth studying. This article is aimed to investigate the effects of the Iranian men of letters on three of the famous poets of the Ottoman Empire and also their attitudes towards the events of the Iranian Constitutional Revolution. The Ottoman poets’ attitudes, for sure, had a two-fold function. The first one was backing the revolutionary Iranians, and the second, paving the way for the success of their own Constitutional Movement.

Mowlana’s mind, due to his family occupation as a preacher and story-teller, is used to tale-telling and his works and his works are all indicative of such phenomenon. He even tell tales in his ghazals (sonnets), which is quite novel and unique. These tales sometimes are short and presented in one or two verses and occasionally are so allegorical tales, abstract tales, inventional tales and real and historical tales.

There are so many different varieties in the Victorian poetry of subject-imagery, tone and diction that one might conclude that one might conclude that this multiplicity is n itself the chief characteristic of the Victorian poetry. The growth of the natural sciences and of tendencies in social and political life, philosophy, and religion led to the minimization of poetry and even hostility toward it. Paradoxically, alongside this devaluation of the poet and poetry, there is a growing emphasis on the prophetic nature of the poet. Alfred Lord Tennyson, spoke directly to his age as an inspiring prophet and preacher committed to middle-class ideals. Arnold, as a poet and critic argued, poets guided culture by offering contact with ‘the great primary human affections’. In the Victorian period, in particular, religious faith had to face difficulties that perhaps no other period had yet experienced to the same degree. Three movements of thoughts made onslaught upon the stronghold of orthodoxy: a new approach to the authority of the Scriptures, the emergence of evolutionary theories, and the growth of positivism. The dominant Victorian poetic genre was the lyric, focusing most usually on themes of nature, love, religion and death. Victorian lyricism was primarily elegiac, expressing nostalgia for lost happiness and meditating on flux as the essential quality of the modern human condition. Dramatic verse appealed to the Victorians’ fascination with the human personality, and dramatic monologue was appealing most of all. Through his religious poems, Browning tried to find a secure ground foe his faith. He found this secure ground in the final triumph of “right”, which was based upon his belief in “Divine Love.” For Browning, love in human heart was the best evidence of God’s providential love. Arnold’s allusion to thee classical Greek in a reflection on the “long, withdrawing roar” of the Victorian “Sa of Faith” brings consolation by suggesting that heroic predecessors experience similar anguish over lost ideals.

The aim of this study was to examine the frequency of Metacognitive Learning Strategies (MLS) used by Iranian EFL distance learners and to see whether it has any effect on their level of academic success. The reason for choosing this particular strategy set is the role it can play in developing learner autonomy in learners which is believed to be one of the basic goals of any distance education system. In conducting the study, a total of 228 EFL students majoring in English Literature, Translation, and Teaching at M.A. and B.A. levels were asked to participate. The instrument used for collecting the needed data was Oxford’s Strategy Inventory for Learning Strategies (SILL). The data were used to find any possible association between the use of MLS and academic success rate of the participants. The success rate of the subjects is defined as the average of their university scores. The students were divided into two groups. Those with averages between 12 and 14.99 were assigned to the low achievers group and those with averages between 15 and 18 to the high achievers group. The results of the analysis indicate that with alpha set at 0.05 a significant difference was found between high and low achievers at the B.A. level; however, at the M.A. level, no significant difference was observed.

Critical review of bourgeois, clarification of the different aspects of personality, structure of dreams and spriritual development in modern world are the focal themes in the works of Hesse who is considered a symbol of young generation in the 1920’s and later in Germany. One may add to the above list his loyalty to the developmental style of Gute, Romantism of nineteenth century and social sciences, particularly the founder of psychoanalysis, C.G. Jung. We are not going to review the impact of aesthetic and philosophical thought of nineteenth century on Hesse’s creativity. It is intended to refer to the above themes and find out how Hesse infers love which is a main focus in his works. Indeed and with the help of the different aspects of love, which is present in his works, this paper tries to show that in his works, the presence or absence of love is the main theme that farms the pace of narration and love is the pivot around which the spiritual transformation of Demian and Siddharta occurs.

The present form of verbs has a higher frequency both in the Persian and Arabic languages, in comparison with the other forms of verbs. This is because of their numerous varieties and structures. As opposed to the past form, the present form denotes the present as well as the future time; therefore it covers a wider range of meanings, a larger number of usages and a vast variety of structures. This article is a research on the usage methods of this form of verbs provided with examples from Persian and Arabic, and by a comparative study, tries to explain and justify the vastness of these languages. There is no doubt that the usage range of the present tense in Persian is by no means narrower than that of Arabic; a fact that is revealed by the comparison of these languages. This also uncovers. Deep and far-reaching boundaries of meaning can be discovered through the exact examination of the words.

In Ibn al-Arabi’s mystical school, the being- that is just the Hagh or Reality or Truth-appears in different stages, with various manifestations. These are some particularities in the mirror, deliberation on which makes a good basis for interpretation of the Hagh (Reality or Truth) and the creation. In Ibn al-Arabi’s school, Hagh is a mirror that discloses different manifestations, and looking at them is always accompanied by hiddenness of the mirror. The creation which is disclosed is the same as Hagh’s image in the mirror. This article is an investigation that studies the mystical deliberations on the “mirror” and its usage as a model for expressing the being.

The subject of “the Orient”- its culture and its literature- is one of the most constant motives for the majority of the novels of authors in the zoth century, specially in the writings of Barres. Not does only “the Orient” appear in his works, Enquete aux pays du Levant and Unjardin sur I’Oronte- published right before his death- but also this subject appears in the notes and relations of the Cahiers. Sometimes Barres, who is generally known for his patriotism, tries to underline, tries to underline the religious beliefs of the Iranian people which validate the stability of this nation. Sometimes, as an author, he reflects the Persian culture to the French people. Indeed, his passion for the Persian his literary work. The present article, based on the study of 3 works of Barres, tries to show the citations from Persian poets and highlight their functions. We aim at analyzing the strategies of the writer and the forms heuses.

In the Communicative Approach, it is assumed that the goal of language teaching is to develop learners’ ability to communicate appropriately in a given target language and culture. The learner, in this approach, is supposed to achieve a new cultural competence without losing his own cultural identity; what the intercultural aspect contributes here is an awareness of the various cultural factors in the global and interactive language course will include semantic notions and social functions, not just linguistic structures. In this approach, communication is the crucial notion based on the real communicative needs of the foreign language learner.

Researchers have raised different views regarding the sources and origins of formation of which heritage. Among these views, it may be pointed to several reflexive and creative ones. In this paper, we intend to introduce a different theory, i.e. the Semiotic World as a main source for literary and article works. Semiotic world is a network of texts that work on the basis of intertextuality rules and provides possibility for new creations. Upon this theory, intertextual relations have the most important effect in bringing into existence and reading the above mentioned work. This paper aims to explain such a theory and refers to one of the important relics form Acheamenian era. Specifically saying, body of this essay is Bisotun inscription and Rock Relief. Along with working on intra- semiotic and extra- semiotic relationship between texts and portraits, we try to study effects of historical factors and visual texts prior to this work. This paper tries to answer the following questions: 1- Is Bisotun Rock relief referring to outer world or to a special historical narration? 2- Which element or elements have been effective in bringing Bisotun heritage into existence?