Subjectivity (the presence of a thinking agent in utterances) as an ever-eluding dimension is an essential and inseparable part of language and communication. Especially, Subjectivity in modal notions has attracted the attention of many researchers. Modality, in general, and epistemic and deontic modal notions, in particular, have to do with the expression of the speaker’ s comments about the (truth or falsity of) propositional content of an utterance. Based on a thorough review of the existing literature three different approaches to Subjectivity in Modality notions were identified. The first group of researchers believes that Subjectivity and objectivity (as its opposite notion) are the inherent properties of certain modal types (i. e., dynamic, epistemic, and deontic Modality). Another group of scholars is on the opinion that Subjectivity is an intrinsic feature of certain Modality forms. The third group of researchers (including some Persian researchers), however, maintain that Subjectivity neither does reside in certain modal forms nor modal types, but rather is a much more subtle and context-dependent semantic dimension. Despite the fact that this latter group of researchers is on the right track regarding the realization of Subjectivity in the modal notions, they have not offered any operational models for systematic identification and/or assessment of Subjectivity yet. Thus, in this paper, the researcher tried to fill this gap in research by offering a synthetic operational model for definition and assessment of Subjectivity in the main modal notions and, then, apply the model to gauge the degree of Subjectivity of modal notions expressed by various Persian Modality markers. The operational model proposed here is based on the primary distinction that Halliday (1970) makes between the ideational and interpersonal functions of modal notions and the Nuyts’ (2006) distinction between the attitudinal and non-attitudinal modal categories. According to the model, since dynamic and alethic Modality (as two, obviously, non-attitudinal semantic categories) enjoy an ideational function in the economy of the Persian language, they are always objective. For example, the modal auxiliaries توانستن (literally, can) and بایستن (literally, must) in the sentences علی می­ تواند طول استخر را شنا کند and اگر دو ساعت زیر آب بوده است باید مرده باشد express dynamic possibility and alethic necessity, respectively. In addition, these notions have nothing to do with the speaker’ s comment or attitude regarding the propositional content of the sentences in which they have been used. In sharp contrast, epistemic and deontic Modality (as the two main attitudinal modal categories) always bear a degree of Subjectivity. For example, in the sentences فرد پشت در باید علی باشد and تو باید همین حالا از اتاق بیرون بری the modal auxiliary verb باید (literally, must) expresses epistemic necessity and deontic necessity, respectively. Both of these modal notions have to do with the speaker’ s attitude and/or comments about a certain state of affairs and, thus, have a degree of Subjectivity. In the model, what determines the extent of the Subjectivity of an epistemic or deontic modal notion is the degree to which a judgment and its related evidence or deontic source are shared among people. Therefore, when more people have access and/or are responsible for the judgment expressed, the degree of its interSubjectivity will be higher. In addition, the degree of Subjectivity of a modal notion is, to a great extent, not a function of its intrinsic semantics but is determined more or less through three non-lexical/context-dependent elements (i. e., syntactic structure, linguistic and non-linguistic context). Thus, in the model, unlike most views on Subjectivity, the researcher proposes a distinction between objectivity, Subjectivity, and interSubjectivity. Furthermore, Subjectivity in Persian epistemic and deontic modal notions is viewed as a scalar semantic category which (at one end) begins with total speaker-orientedness (pure Subjectivity) and ends with absolute unanimity (i. e., total interSubjectivity). Our operational definition for Subjectivity is: an epistemic or deontic modal notion is subjective if and only if it is related to and its evidence or deontic source originates in the speaker of a modelized utterance. Otherwise, it is viewed as more or less intersubjective. As performativity, which is the commitment of the speaker to what he says at the moment of speaking, is independent of the Subjectivity dimension, it does not have any role in the expression and realization of Subjectivity in modal notions. As a result, both performative and descriptive epistemic and deontic notions can be investigated in terms of the degree of Subjectivity. For example, in the sentence مدیر عامل گفت که ممکن است سال مالی خوبی پیش­ رو داشته باشیم the modal notion expressed by ممکن بودن (literally, may/might) is descriptive because, here, the speaker is reporting another person’ s attitude regarding a certain state of affairs and not his view. However, one can still analyze the degree of the Subjectivity of ممکن بودن regardless of its descriptivity. Finally, the model was employed for analyzing several Persian modelized sentences taken randomly from Persian websites and blogs. These Persian sentences contained various forms of Persian Modality markers such as modal auxiliary verbs, modal adverbs, modal adjectives, etc. Upon analysis of the modalized sentences through the definitions and mechanisms of the proposed model, the researcher witnessed that the proposed model could, indeed, be an efficient tool in the identification and assessment of the degree of Subjectivity that the epistemic and deontic modal notions express.

Focusing on the criteria of truth and falsity and what it is as one of the most key topics in the field of epistemology has always been discussed. Correspondence, coherence, pragmatism, relativism and assertively redundancy are the main theories of truth in the history of thought. In matching perception, meaning depends on matching with reality. Avoiding logical coherence and focusing on organizational and institutional coherence is the focus of the second approach. Pragmatists also think that function is the criterion for evaluating propositions. The diversity of relativists' perception is also the result of focusing on the difference of perceptual structures in passivity from external belonging. Finally, assertively redundancy's theory of statement does not give independence to truth. The root of the diversity and difference of the mentioned theories should be found in the quality of explanation of the relationship between the subject and object. The present article aims to analyze and examine the concepts that have been influential in the development of the theories of truth and have played the greatest role in the transformation of the concepts of Subjectivity and the world into interSubjectivity and lifeworld by focusing on some influential currents in both continental and analytical currents. And how the relationship between the subject and the object has changed from relationship to inter relation.

The aim of this paper is to study the concept of Subjectivity associated with two Persian modal verbs- bayad and tavanestan -as well as investigating speaker-orientation vs. content-orientation within this domain. While offering examples taken from native Persian speakers, the present paper deals with the above-mentioned verbs in terms of Subjectivity, their polysemy from semantic and pragmatic perspectives, and their formal convergence along deontic, dynamic and epistemic dimensions. The results of this study indicate that the boundary between objectivity and Subjectivity is by no means clear-cut in modal verbs, and that the two concepts are inseparable. In addition, a thorough understanding of modal expressions is a function of the integration of contextual elements and encyclopedic knowledge of the outside world. Finally, the derivation of epistemic meaning from deontic meaning is not possible merely through truth-based semantic criterion. Also relevant in this respect are pragmatic aspects such as conversational implicatures.

The preterite in Persian can be used, particularly in its colloquial variety, to designate the future time and for immediate warning. These rather unusual uses of the preterite have not been investigated adequately by grammarians of the Persian language. As a purely grammatical approach will be unable to explain such non-characteristic uses of the preterite, this paper aims to explore the issue from a pragmatic perspective. Interestingly enough, such uses of the preterite are associated with the pragmatic category of deixis. For this reason, the current paper argues that the deicticity of the preterite used for expressing futurity must be explained in terms of subjective deixis, rather than from the perspective of mere temporality. The paper also argues that deontic Modality can be an appropriate alternative to account for the preterite being used for the speech act of warning.

Land-Subjectivity, according to the view of Orianist existentialism view, introduces the approach of synergistic existence (i. e., existence beyond synergy). Existential coexistence (Existence beyond coexistence) Beyond the coherence of areas is the form of the existence of an being that transcends any dualism that is specific to humanist philosophy,Therefore, in examining the opposition between the two views of Land-Subjectivity and humanSubjectivity, by introducing a critical posthumanist and Faratradition attitude in the view of the originality of the land, the selfbased and permanently oriented man who always emphasizes dualism and objectivism in humanist philosophy Is criticized. In this view, it is also stated that it is fundamentally wrong to separate the two approaches of existence and being,The existence of the earth is always dependent on its beings, and this existence would not have any meaning without the existence of a homogeneous pair,Thus, omnipresence has multiple domains of existence that believe in the pairing of phenomena, not their dualism. Also, this article, which was done in a descriptive-analytical method by using library resources, examines the attitude of ecofeminism. In this view, woman and earth are considered one. Of course, the LandSubjectivity view, with regard to the critical point of view of Farafeminism and humanistic feminist and masculine-approaches, Of course, the geopolitical view, with regard to the critical point of view of extra-feminism and the feminist and masculine-humanistic approach, proposes existential equality, not existential analogy. It also introduces the naturalistic literature and states that the attitude of the originality of the earth (Land-Subjectivity) always follows the two basic elements of no dualism and no adjectives.

The subject of this article has an exploratory aspect and explores origins of theoretical evolution in contemporary sociology about this approach's classic scientists. Linguistic turn is the beginning of rethinking in classic sociology and is the basis of modern sociology theory. In this way, the importance of practice in relation of language and logical & historical relations of language and practice are studied. Subjectivity is a modern representation of social human which is dependent on contemporary philosophy. The methodology of this article is going to show the relation of concepts and thoughts of contemporary social scientists on the basis of linguistic turn. Foucault is the complement of this article that connects all of the reasoning of this article.

The main purpose of this paper is to explore the nature of Subjectivity in today's uneven neoliberal sphere in the social life of the Iranian frontiers, and in particular the city of Baneh. Accordingly, in the context of an ethnographic narrative in the city of Baneh in Iran-Iraq border the encounter of local culture and global neoliberal market is investigated. We aim to investigate the way in which Subjectivity is constructed and articulated amid the encounters of frontier city of Baneh with both neoliberal economic space and political sphere of Iran. The methodology of this paper is a combination of ethnography and local autobiographies. Our narration from the ethnograpy of the mentiond enconters clarifies that there is not a universal pattern in world or even in a particular country, and to explore in this area of study is to explore in specific dimensions of the experience. In the uneven social space of Iran and specifically Baneh, Subjectivity amid the social, political, economic and cultural fields acquire a life full of conjunctures, fortunes and misfortunes. Subjectivity is niether free and autonomous nor fluid or synthetic, but fragile and vulnerable. Neoliberal and market components and governmental relations in its particular form in Baneh city have entered the realm of individuals' lives, family life and other social relationship, constructing fragile individual; cultural and social destabilization of symbolic life, changes in social norms and cultural values, commodification of human relationships and ultimately constructing a fragile Subjectivity between the market and the state.

Folkloric lullabies form an important part of the oral and linguistic literature of every culture and society. This section of oral literature, due to the close relationship with women, is a valuable resource for understanding women social and cultural status in traditional and pre-modern societies. This study, based on feminist approach, focused on gender, explores the context of Sabzevar's lullabies. The method of this research was qualitative approach of ethnography to access first hand data. The results of this article suggest that lullabies in traditional and patriarchal societies are among the few foundations for women to move in opposition to the dominant discourse of society. In folkloric lullabies, women are empowered to recognize their social status and their experience of living in patriarchal society and to reduce and relieve tensions and pressures as active subjects in the maledominated discourses.

Kant argued that in order to bring about validity for knowledge we have to make a paradigm shift. The paradigm shift which was well known as copernican revolution was based on this assumption that the one who observing could be able to determinate objects. For Kant subject as observer has the ability to determine the world transcendentally. For Hegel the Kantian paradigm shift count as subjetivising the objectivity. He blames Kant for not seeing this basic fact that, subject himself become in the objectivity and the relation could not be as Kant was assuming. Hegel by replacing the transcendental I with Giest attempts to instead of making objectivity, subjective, do the reverse. In this article we argue that by objectivizing the Subjectivity, Hegel not inly became able to overcome the problems posed by Kantian philosophy but also assumes Subjectivity as intrinsically intersubjective

This paper aims to examine the questionof whether God's Subjectivity, as the subject of modern criticism can transform to its essence by proposing the question of "moral contingency of God?" and adhere human desires to him by challenging the "Man of Desires" –Michelle Foucault's definition of modern subject– via spiritual interpretation of Being. In order to illuminate the question, the article has passed four phases in addition to providing a brief discussion over the original point of conflict between philosophies of subject and those of the 20th century. It has primarily paid attention to three radical critics of "the three great masters of suspicion", that is Marx, Freud and Nietzsche, to conclude, in agreement with Ricoeur, that one cannot preserve one's belief in God in modern world without considering these critiques. Then it has paid to Adorno's specific dialectic of enlightenment, that is "anyone who believes in God cannot be considered a believer in God", to show that he uses the specific Jewish concept of God as a philosophical model in which human needs can be met, and thus the being presented with a divine name can also be preserved by anyone who doesn't believe in it. The article has then moved to the philosophy of "otherwise than being" by Levinas to demonstrate though he criticizes the modern concept of Subjectivity instead of providing a new concept of it, tries to explain the moral contingency of subject through moral presence of God. His main idea is that we come into existence by reacting and paying attention to the other of being and by absorbing or not denying the inevitable responsibility which is prior to our mind, and this way Levinas names God "otherwise than being". The last part of the article is allocated to Habermas and has demonstrated that there are four main elements in religious trends of Frankfort's first generation: "Restorative-Anamnestic", Utopian, of spiritual contemplation and of emancipation. These aspects also exist in Frankfort's second generation and in Habermas' ideas, of which is the most prominent representative. All discussions in all parts of the article has supported the conclusion that today, after about three centuries of experiencing acquainted subject and calling God in seclusion, and in the words of Heraclitus, neither the subject is the same claimant subject nor the name of God is still a slave to its prisoners, so it would be necessary to pass the unhistorical and mechanical relationship between the name of God and the subject along two terminated forms of traditional and modern in order that the possibility of establishing another theory can be provided.