Forough Farrokhzad has used in her new poems the artistic manifestaions of EROS in a unique way. Eroticism and its related high frequent images are not merely used to convey lyrical images, but to represent the experience of a deep understanding of the phenomena of the world around the poet. The manifestations of this frequency are suggested in four general categories: gender personification (Adding the quality of masculinity and femininity to inanimate objects and nature), sexual lyricism (Experience of maturity and personal love of the poet with passion and enthusiasm, in the form of images), human body (Female organ symbolizes female role or influence), and Freudianism. (Interpretation of the poet's relationship with himself, others and the universe based on the female instinct). The study concluded that the manifestations of EROS, considering the lyrical emotions, image abilities, femininity of the text and sexual humanity of the inanimate nature, have given a pulsating and fruitful meaning to the life of the poet. It is as if Farrokhzad’ s femininity has made her world meaningful. All bitter and sweet experiences of the poet can be interpreted and understood through her femininity. The poet has also brought his despairing and mortal thoughts behind his erotic images to his ordinary and daily life to show the similarity and inseparability of these two opposites in man. The study aimed at examining and analyzing these unique forms with prominent and influential examples from the two collections of poems Another Birth (دیگر تولدی( and Let’ s Believe in the Beginning of the Cold Season ( سر فص آغاز به بیاچریم ایمان.

Background and Objectives: Forest roads are recognized as potential source of sediment production in forest watersheds. The aims of this research were to determine the performance of the empirical models in estimating sediment yield from forest roads and investigate the effect of technical standards of road on sediment yield. Materials and Methods: In the forest roads of Bahramnia forestry plan, 30 segments which were suitable for sediment trap installation were determined. These segments were classified into low standard, standard and high standard segments based on some technical characteristics Such as average longitudinal slope, percentage of cutslope coverage, distance from runoff source to nearest reputation, traffic density, pavement condition, etc. Sediment yield from segments were measured after each rainfall event (from March 2019 to February 2020) with the use of trapping at the end of each segment. The location of the trap was at the lowest point and adjacent to the reputation Inside each trap, 5 graduated indicators were installed to repeat the measurements. After each rainfall, sediment height (meters) and sedimentation area (square meters) were measured to calculate sediment volume. At the end of the year, three samples were prepared with the help of cylinders from each sediment trap to measure the apparent specific gravity of the sediment. Then estimated sediment yield by SEDMODL2, STJ-EROS and WARSEM was compared with real field values. Findings: Results indicated the amount of clay, distance of runoff to culvert, amount of silt, ditch cover, bare soil on cutslope, road surface quality and traffic volume were respectively effective factors in sediment yield from roads. Annual sediment yield from roads with low standard (0. 35 ton per year) was significantly more than standard roads (0. 24 ton per year) and high standard roads (0. 27 ton per year). The measured sediment yield from road segments (0. 27 ton per year) was considerably less than estimated values by SEDMODL2 (1. 74 ton per year), STJ-EROS (1. 32 ton per year) and WARSEM (1. 58 ton per year) models. Statistical analysis showed that only in roads with low standards there wasn’ t significant difference between measured values and estimated values by models. Conclusions: From the results of present study it can be concluded that none of models can estimate the annual sediment yield from forest roads of study area and all of them shows values more than real measured values. It is suggested that other models were evaluated and localized according to local properties.

This paper aimed to utilize a Deep Neural Network (DNN) to achieve optimal path planning for a spacecraft during a landing mission on an asteroid. A minimum energy-consumption mission is evaluated in which a DNN is utilized to predict the optimal path in case of any failures or unforeseen alterations. The paper uses a DNN and employs a polyhedral model, which is renowned as the most precise method for modelling the irregular shapes of asteroids. The DNN, is utilized for path planning and incorporates data calculated by the network into a spacecraft dynamics equations where an intelligent supporter model has been developed to handle the high computation load of the gravitational field of polyhedral models. Moreover, this study indicates that the prediction errors of final locations are less than 1 kilometer, as the training errors of networks are deemed entirely satisfactory. Eventually, the feasibility of the proposed approach is demonstrated through corresponding simulations

Many critics believe that Hedayat drives characters of his fictions to death, and this is something arising from his death aware mentality and his pessimistic attitude to life. There are some problems with Critical studies of Hedayat's stories. First, they see the works full of philosophical despair. Secondly, they treat the protagonists as mirroring the character of the author. However, delving in motives of Hedayat's stories, one can be suspicious about philosophical treatment of death of the fictional characters. Hedayat is among the writers who have especial approach to reveal psychological aspects of the characters in narrative structure of his stories. According to Freud theory of instincts, human behavior was motivated by two biologically energized instincts, respectively termed EROS, the life instinct, and Thanatos, the death instinct. When the life instinct decays as a result of failure, the death instinct takes the place of it. The research tries to study the stories in this framework.

Truth in Greek language is called aletheia, which means unveiling or unhiddenness. This word is repeated seven times in the first part of the poem. The present paper attempts to discuss the different meanings of this word by Parmenides. The author hopes to show that aletheia does not mean "unveiling" all over the poem. Only in the untrembling and well-rounded heart of aletheia, it means "Being". But when parmenides explains how the things come into being, he no longer uses the word aletheia, but fire (light) whose nature is essentially associated with unveiling.

In recent decades, the fundamental assumption of tourism as a phenomenon in urban life and the result of modern order has grown dramatically. In this article, we try to look at tourism in the mirror of the basic concepts and the embedding of social thought using the method of documentary research. The findings of this study show that tourism can only be explained in the light of the modernity system and its positive and negative births or its dark and light aspects in the lives of urban dwellers. On the one hand, the social birth of tourism is the attraction of modernity; therefore, the emergence of tourists with the rise of modernity and its manifestations such as holidays, urban lifestyle based on separation of work from leisure, globalization, EROS satisfaction by urban regulatory bodies, consumption, satisfaction of curiosity in outer space The city and exoticism coincide; on the other hand, tourism is understood as an escape from the alienation of modernity, liberation from the logic of logos, urban bio-enchantment, and the discovery of originality and originality in the non-urban world.

Plato’s Symposium is an unparalleled philosophical-literary masterpiece, which demands a serious approach to rereading it because of its quality of expression, linguistic style, powerful narration and reasoning, and synthesis of mythology and philosophy, as well as dealing with certain important subjects such as love, immortality, and eternal happiness. The present paper aims to explore and elucidate some of the historical, cultural and social backgrounds of Symposium because any negligence in this regard will render the analysis of its content incomplete and inaccurate. In this study, the author initially deals with the tradition of symposium in ancient Greece, its formation, and the cultural changes it underwent over time. Then he investigates Plato’s approach in his other works as to the nature of symposium and his re-evaluation and re-formulation of this concept. This analysis reveals Plato’s extent of loyalty to his own criticisms of this tradition in the dialog of Symposium and provides a model for future symposia. Finally, reference is made to one of the most important themes in symposia, EROS, which plays the main role in symposia and functions as the link connecting other philosophical concepts in this dialog. In this section, while avoiding to delve into Plato’s extensive and accurate discussions regarding EROS in Symposium, the author has tried to describe the cultural and social context of EROS as perceived by Plato.

There are two historical paradigms in Iranian family law: love law and libido law. Understanding the two approaches is possible by thinking on the four categories of love: 1. Libido: the passion of life and manifestation of sexual drive. 2. EROS: the romantic love and the genuine material of poem and literature. 3. Philia: the mere love purified from libido. 4. Agape: the spiritual love in mysticism. Love law ceases at libido but love law promotes to the philia passing through libido and EROS. 1. In libido law, the concept of marriage is equal to sexual intercourse but in love law the purpose of marriage is relatedness of man and woman to each other and their children. 2. Libido law treats woman as an object and instrument, but love law tries to treat her as an end. 3. The literature of libido law comes near to the pornography but the literature of love law has a chaste language. 4. In libido law, this is only woman who has to remain faithful towards her husband and family. But in love law the man is, in his turn, obliged to faithfulness to his wife and family. 5. Libido law, in spite of its name, treats libido in a cursory and perfunctory manner, but love law respects the values of libido and puts it in its correct place. For example in libido law if man and woman undertake, under marriage contract, to abandon the sexual intercourse, this contractual term will be correct and effective but in love law, the term is certainly void because of the serious role of sexual intercourse, in the frame of marriage, in faithfulness of both man and woman.

1. Introduction The Symposium by Plato, best known in Persian as Ziā, fat, is the scene of dialogue in a banquet held by Agathon, the tragic poet, on the special occasion of celebrating the prize for his first tragedy in 416 B. C. In this symposium, every attendee, including Phaedrus, Pausanias, Eryximachus, Aristophanes, Agathon, and Socrates, gives a speech about EROS, respectively. EROS is known in Greek culture as Love or desire _ especially sexual and personified as the God of love. Two of Plato’, s most famous dialogues focus on understanding EROS, the Symposium and the Phaedrus. (Preus, 2007→, EROS) The cause for comparing Nizami's Khosrow and Shirin and Plato's Symposium in this essay is their shared fictive patterns, except for similar themes that exist in both of them. The title of Hakim for Nizami, the sixth-century well-known poet and storyteller, indicates that he had a good grasp of common sciences of his age of which philosophy and Hekmat (wisdom) were basics. And this interest in philosophy can be seen in Iskendernā, me and his other works like Khosrow and Shirin...