DIDACTIC LITERATURE REVIEW (PERSIAN LANGUAGE AND LITERATURE REVIEW)
Year:2020 | Volume:11 | Issue:44|Papers Count:7

Asking for a meaning for life is one of the most important questions for human kind. Semantic therapy, Victor Frankel's School, argues that individuals should eagerly find the meaning of their life. Moral virtues are the basis of life and are a great motivation for perfection. Great Names in Persian Literature have created their works based on Islamic culture and Quran teachings and have tried to lead the reader towards moral virtues. Contentment has been mentioned by different poets, including Mowlawi and Saadi, whose works have been written in a religious, didactic atmosphere. In Boostan, Saadi has not merely described contented people, but in a chapter entitled Contentment, he has used some anecdotes and allegories to teach the readers. In Mathnawi, Mowlawi has praised contentment. Semantic Therapy School considers some components, like pain, try and prize, having vast view in seeking for meaning, being able to make human, a response to the meaning of life and knowing God. A comparative study between the mentioned works and school has led to an educational pattern.

Saaghi Naame, is considered ad a kind of lyric literature, in which poets write some couplets addressing the butler and the singer, asking them wine and playing music. Besides themes about wine and describing wine, cup and butler, in this genre, poets mention other topics about mortal life, invalidity of positions, life anomaly, people's hypocrisy and some educational sentences. One of the most commonly used concepts and topics in Saaghi Naame is ethical and educational tips. Using a descriptive-analytical method and using library sources, this research studies general recommendations and spacial wills in Saaghi Namame. Investigations showed that general recommendation and advice in this genre include ethical advices to virtues and abandoning evils, mystical, Khayyami and governing advices. Special wills exist in Mulla Hadi Sabzevari and Vaali Kermani and Mohammad Hosein Sohaaee's Saaghi Naame, in which, the poets have depicted recommendation to death and funeral affairs in a pub atmosphere.

Teaching is an effort to make young generation familiar with the achievements of past generations and education is training human soul to understand virtues. The subject of didactic literature is educational issues. Mystical texts cannot be studied without considering its educational aspects, for the training of moral virtues prioritizes philosophical and religious values, perfection, beauty, and knowledge. But mystical education deals with issues beyond the superficial moral issues, because the seeker has passed these stages, and with practical mysticism, is in the position of attaining righteousness. It, therefore, teaches actions and behaviors that lead to inner purification and spiritual transcendence. Sanai's Hadiqe is known as the first mystical didactic poem book. The main question and purpose of the present study is the relationship between Hadiqe's educational methods and mystical goals and principles. For this purpose, Hadiqe's educational teachings were read from the perspective of the principles of education in the texts of Sufism and Mysticism, and the data were collected through library methods. This research has a descriptive nature and an analytical approach, and based on its findings, introversion in the form of knowledge, love and dissolution of individuality are important principles of mystical education that the educated seeker should use to pass different obstacles to reach the truth. The leader direct and indirect teachings are other methods used in the Sanai school to train the seeker so that he can acquire the competence of Sanai's self-construction. With these results, Hadiqe Sanai is considered one of the literary-educational authorities for the purposes and methods of mystical education.

Kelileh and Demneh and Rumi's Mathnawi Maanawi have used allegory to express moral, educational and other teachings. One of the educational teachings of these two books is the creative problem solving, which is a mental effort to find a suitable way to solve a problem. John Dewey is one of those who has come up with a logical way to solve problems. This procedure consists of five steps: 1-problem recognition 2-problem definition and representation 3-finding the right way 4-acting on the right solutions and predicting results 5-looking at the past and evaluating the results of activities. Using a descriptive-analytic method, this paper attempts to examine the Owl and the Crow tale of Kelileh and Demneh and the Lion and the hunts of Mathnavi Maanawi of Rumi based on John Dewey' Problem Solving Theory. The main question in this regard is: how are the methods of expression, features, and story stages of the problem-solving method in these two tales? The result is that both books have tried to express the problem solving via fable. The characters of the two tales have progressed and creatively defeated the enemies according to Dewey's problem solving. Kelileh and Demneh's view of victory is materialist; While Rumi has a mystical interpretation of victory.

Although myth is defined in various forms, but it seems not to have a comprehensive definition. Many of these definitions and categories include indicators such as narrative, symbolic, ideology, holy, transhistorical, sacred, paradisiac, imagination, system, gods, angels and so on. This study has attempted to provide a new definition for myth, epic and tragedy. In this redefinition, myth is defined as some either "unknown or known in different ways concepts"; the unknown concepts that encompass human's mind; always and everywhere accompany him/her; and his/her endless striving is to know and recognize them. Since these concepts are human-like, universal and eternal, like for myths, we can call those unknown concepts of the human mind as myth. This unity solves the problem of various definitions of myth. Epic is "the challenge of man for knowing and teaching those concepts" and tragedy is "the ability or disability of human in knowing and teaching those concepts". Concepts represent their manifestation in phenomena, here referred to as symbols. Acceptance, capacity, deepness and broadness of concepts in the process of myth, epic and tragedy are effective. Didactic literature has a special position to teach and apply these concepts in Iranian culture, which is sometimes derived from the teachings of Islam and sometimes from ancient Iranian culture. Saadi's Golestan, as a valuable example of didactic literature, is an appropriate scope for cognitive analysis (the theory proposed in this article). Saadi's super concept is human, where it challenges the main concept of relaxation, but main concept of greed confronts to it and it has a formidable presence throughout the book, and impedes achievement (and victory). It inhibits him from knowing himself and other concepts (tranquility, fear, death and the like).

Samak Ayyar is one of the masterpieces of folk stories in Persian Literature. The hero of this story, Samak, met his needs using various techniques and psychological methods, especially Emotional Quantity. This research aims to study Samak and his friends' behavior from Emotional Quantity Theory by Bar On. Using descriptive-analytic method, both qualitative and quantitative and descriptive statistics, this research tries to analyze the components of Emotional Quantity in this story. In descriptive method of analyzing the content, the analyzing unit is phrases and sentences which express the hero's function and behavior. The results show that in this story, the components of interpersonal relationship, measuring the truth, self-consciousness, decisiveness, problemsolving, sense of responsibility, pressure control, happiness, sympathy, selfactualization, self-respect, optimism, control and independence were statistically arranged in order: especially the first six components, which were more paid attention to. From general components point of view, outer personal domains, adaptability, inner personal domains, stress control and general creation were more attended, respectively. The two areas of outer personal domains and adaptability are by far the most frequent in comparison to the other features. Using and mentioning social, management and organizational functions of these components are possible and available in most of various educational majors from primary school to higher levels. Preparing books, films and educational workshops and improving them between people and adjusting them with the current social condition are very important.

In sociolinguistics, gender has been defined alongside other components as an influencing factor on language, but feminists have for the first time identified it as an essential component of the distinction between men and women, and linguists such as Lycaf, have made a pattern and a theory for it. They argued that feminine and masculine languages are separated, and didactic literature, which reflects life and expresses values and standards of a linguistic community and is widely used among other literary genres, has widely taken feminine and masculine language. The views of linguists were quickly examined in literary texts, and interesting results were made in the difference between feminine and masculine language. This analytic study examined the relevance of masculine and linguistic components in two sets of stories: Jooy O Divar O Teshne by Ibrahim Golestan and Kowli Kenare Atash by Menirou Ravanipour in accordance with gender linguists and educational-ethical approach. Our research hypothesis is that, in the works of the two authors, feminine and masculine languages with a didactic ethical approach are in contradiction with the opinions of linguists in this field and are different in some cases. These differences are more in Golestan than in Ravanipoor. And it is more presented in the use of ugly words, affective traits, and modifying sentences. Therefore, it must be said that didactic-ethical positions sometimes overweigh the gender of language, and the views of sociolinguists must be examined in cultural, social, and ethical context of the story society.