Hasil untuk "Indo-Iranian languages and literature"

مهناز ابهری, منیژه فلاحی, علی اسکندری

بررسی و تحلیل چگونگی تقابل سنت و تجدد در تاریخ ایران بر اساس رمان« طوبا و معنای شب»اثر شهرنوش پارسی پور است. رمان شامل رخدادهای چند دورۀ پرحادثه از تاریخ معاصر ایران است که با محور قرار دادن زندگی طوبا، می باشد. حوادث رمان در متن تحولات سیاسی از آستانۀ جنبش مشروطه خواهی تا دهه های پایانی حکومت پهلوی دوم و مبارزات می گذرد. پارسی پور درخلال آن زندگی نسلها را با محوریت زندگی طوبا به تصویر کشیده است. از این چشم انداز، رمان «طوبا و معنای شب» داستان زندگی وکشاکشهای انسان است که علاوه بر زیستن در متن کشاکشهای سیاسی و اجتماعی، درگیر آشوبها و درگیریهای روانی برخاسته از موج تجدد خویش است.نتایج نشان می دهد که تقابل سنت و تجدد از آستانۀ مشروطیت تا وقوع انقلاب در عرصه های مختلف جامعۀ ایران جریان داشته و علاوه بر حوزۀ سیاست و حکمرانی، مناسبات خانوادگی و اجتماعی را نیز دگرگون کرده است. درهرزمان از این دوره، از یک سو پیشروی جلوه ها و نمودهای تجدد در عرصۀ فردی و اجتماعی، سیاسی است و از سوی دیگر مقاومت معیار ها و موازین سنت را در برابر تجدد می توان مشاهده کرد. یافته ها مؤید آن است که رویکرد اقشار مختلف جامعه به تجدد، متناسب با میزان تحصیلات، خاستگاه طبقاتی و اجتماعی آنان از یکدیگر تمایز می یابد. از این حیث، می توان آن ها را در سه طیف پذیرندگان مبانی و اندیشه های تجدد ، مخالفان ابعاد اجتماعی و سیاسی تجدد و سرگشتگان در برابر تجدد صورتبندی کرد.

Gregory M. Clines

This article investigates Ācārya Hemacandra‘s 12th-century Sanskrit Triṣaṣṭiśalākāpuruṣacarita (―The Lives of the Sixty-Three Illustrious Men,‖ TŚPC) to understand how Jain authors depict fraternal love as a durable and covert fetter to the world of transmigratory rebirth and re-death (saṃsāra). By examining the stories of the half-brother baladevas and vāsudevas in the TŚPC, the article identifies three consequentially negative characteristics of fraternal relationships: youthful intimacy, inseparability, and emotional turmoil resulting from the relationship‘s dissolution. Finally, the article examines how the figure of the dispassionate Jina in the TŚPC exemplifies the proper orientation towards brothers.

فاطمه حیات داوودی, محمدحسن حسن زاده نیری, اسد آبشیرینی

اکوسایکولوژی به مطالعه‌ی روان انسان در رابطه با محیط زیست می‌پردازد. روانی که بر اساس نظریه‌ی ساختار شخصیّت فروید محصول ارتباط متقابل، متعامل و متعارض سه عامل "نهاد"(Id)، "خود"(ego) و "فراخود"(superego) است. البته اکوسایکولوژی در ‌آن‌جا که به وارد کردن خدا در جهان‌بینی فرد اهمیت می‌دهد در تقابل با آراء فروید قرار می‌گیرد. حال ما با روشی توصیفی- تحلیلی به این سؤال خواهیم پرداخت که طبیعت بر روح و روان و نوع رفتار و کنش‌های افراد جامعه‌ی داستانی جای خالی سلوچ دولت‌آبادی چه تأثیری داشته است؟ تا سلطه‌ی عقل را که چنین بحران‌هایی در ساختار شخصیّتی خانواده‌ی سلوچ رقم زده و باعث شده تعادل ایگوی آن‌ها بر هم بخورد، نشان دهیم. نتایج پژوهش بیانگر این است که سلطه‌ی عقل در این رمان با مکانیزه کردن کشاورزی توسط میرزا حسن بدون توجه به سازگاری با محیط و افراد آن سلوچ را با تکانش‌های آشوبناک "نهاد"، مرگان را با سوگواری و ماخولیا، ابراو را با ناتوانی "ایگو"ی وی در تعادل برقرار کردن بین "نهاد"، "فراخود" و جهان بیرونی، عباس را با اختلال شخصیّت ضد اجتماعی و هاجر را با اختلال شخصّیت وابسته مواجه کرده است. سلطه‌ی عقل چون بدون توجه به تاب‌آوری محیط و افراد آن منطقه به کار گرفته شده، تعادل ایگوی شخصیّت‌های رمان را به هم زده و آنان را دچار اختلالاتی در شخصیّت کرده است که علت چنین اختلالاتی را می‌توان در عدم مشارکت عاطفی ناخودآگاه شخصیّت‌های رمان با پدیده‌های طبیعی به تأثیرپذیری از جهان سرمایه‌داری و اومانیسم عصر روشنگری دید.

Mohammad Shojaeian, Mohammad Reza Taheri

The book Philosophy of Social Sciences by Michael Root mainly supports a perfectionist approach to the social sciences. In the sense that he believes that social scientists should try to present a conception of the good that is common among research actors. Feminist approaches to the social sciences are examples of this approach. The book also explains the doctrine of neutrality in various areas of social research, which Root believes is the result of the dominance of a liberal approach, and is then rejected. Emphasis on perfectionism in social research and attention to various areas of social sciences is one of the highlights of the book. Failure to provide an explanation of the meaning of the philosophy of social sciences, disregard for developments in contemporary liberalism, in particular, the development of a perfectionist approach to the theory of liberalism and the emphasis on the appropriateness of the idea of neutrality for the state are among the main shortcomings of the book. The existence of a state with valuable moral neutrality challenges the results of perfectionist social research. The issue of objectivity and relativity also needed to be considered, especially for a book that defends the perfectionist approach to the social sciences.

Zahra Alipoor, Sayed mahdi Zarghani, Arsalan Golfam

AbstractThe path of mystical journey is a path that is full of meanders. A mystic must overcome obstacles heroically to reach God. These are not physical barriers. According to the theory of image schemas first presented by Lycoff and Johnson, the mystic thinks and speaks about these obstacles by using force schemas. This study tried to compare Sanā'ie and Ayn al-Quzāt Hamadāni’s views about obstacles in the path of mystical journey by analyzing force schemas in their two works of Hadiqah al-Haqiqah (Garden of Truth) and Tamhidāt (Preparations) through a descriptive-analytical method. The units of analysis were the distiches and stanzas that contained force schemas in the mentioned works. The scope of our research was all their contents. The similarities of the intellectual foundations of the two mystics were reflected in the schemas of the second and third types. The word of God, moral vices, dependence on the world, soul, and knowledge of God were the main axes of these two types of schemas in the two works. The differences between the lived experiences and types of mysticism of the two mystics were found to have led to a significant difference in their use of the first type of schema. Also, they were different in their frequencies of using schemas, such as appearance of Shari'a, the devil, moral vices, divine zeal, and status, because of their varied lived experiences and intellectual foundations.IntroductionAccording to the theory of image schemas first presented by Lycoff and Johnson, we think and speak about abstract matters by using bodily experiences. Each schema can be generally defined as a repetitive and dynamic pattern, which is the result of the poet/author's interaction with the universe (Renner et al., 2005: 15). Thus, image schemas are basic categories based on bodily experiences. The term 'schema' refers to their generality. If schemas are so fundamental, the question arises as to whether a change in culture and ideology will affect the ways schemas are used. To clarify the role of lived experiences in the application of force schemas in mystical journey, we selected two mystics, who had somewhat different lived experiences, i.e., devotional mysticism and romantic mysticism. What were the differences and similarities between Ayn al-Quzāt Hamadāni and Sanā'ie’s views on mystical journey considering that Ayn al-Quzāt Hamadāni belonged to the mystical center of central Iran and Sanā'ie lived in the center of eastern Iran and regarding that the former was a radical mystic, who lost his life on his fiery words, and the latter was a moderate mystic, who adhered to the appearance of Shari'a in his poems to a large extent? Its complete answer definitely requires reviewing all the schemas used in their works. The limitation of this article forced us to only address force schemas.Force schema is a type of schema that allows us to expand our sensory-motor experiences and improve cognition (Johnson, 1396: 259). Our mind gains experiences in the face of physical obstacles to solve abstract problems. As a result, force schemas are formed in the mind. For example, when we say, “Financial problems prevented me from continuing my education”, our minds have benefited from the experience of "facing a material obstacle" like a wall and have explained the impossibility of education by facing it (Safavi, 2004: 375)Force schemas can be divided into 3 types. The first type is related to an obstacle in the path of movement, which prevents the seeker from moving. When we say, “I have a problem that makes me have neither the way forward nor a step backward", we refer to the first type of force schema (ibid., 376). The second situation is that the seeker crosses the barrier in front of him via different alternatives. He bypasses it or changes its course or passes through it by force. Such a situation indicates a force schema of the second type (ibid., 377). The third situation is that the seeker does not get stuck in the path nor does he pass through it in any way, but destroys it. For example, when we say, "In any case, we must get rid of this problem", we are practically referring to the third type of force schema (ibid., 377).Materials and MethodsIn this research, we intended to go through Sana'ie and Ayn al-Quzāt’s mystical mentalities in Hadiqa al-Haqiqa and Tamhidāt by basing the mentioned three types of force schemas with this explanation that we made some modifications to the theory of schemas wherever necessary. For this purpose, we reviewed all their contents. After extracting all the force schemas related to the mystical journey, we compared the views of the two mystics on the obstacles in the path of mystical journey. Discussion of Results & ConclusionUsing force schemas, a mystic can think and talk about abstract obstacles in the path of mystical journey. In Hadiqa al-Haqiqa and Tamhidāt, the frequencies of using the second and third types of schemas were so similar. The word of God, moral vices, dependence on the world, human sensuality, and knowledge of God were the main axes of these two types of schemas in the two works. However, the differences in Sanā'ie and Ayn al-Quzāt’s lived experiences and ideologies caused the two mystics to use schemas somewhat differently. The fact that their mysticisms gave more importance to knowledge of God and asceticism caused the frequencies of keywords and the types of schemas used by the two mystics to be different. This made Ayn al-Quzāt talk more about the schemas that stopped the mystical journey, while Sanā'ie sought to motivate the audience by talking less of obstacles that could not be overcome. The difference in their lived experiences caused Sanā'ie to name obstacles like status and mention moral vices as the greatest obstacle in the path of mystical journey since he wrote Hadiqa al-Haqiqa for a more general class of people, while Ayn al-Quzāt wrote Tamhidāt to their close companions and named obstacles, such as appearance of Shari'a, divine zeal, and divine arrogance. In Hadiqa al-Haqiqa, Sanā'ie believed that the two forces of attraction and effort would allow the mystic to be able to remove obstacles from the path of mystical journey though he generally attached more importance to the force of effort. In Tamhidāt, even human effort was mentioned as the result of attraction. In Hadiqa al-Haqiqa, Shari'a, wisdom, and love were the tools and forces that helped the mystic to overcome obstacles; nonetheless, Ayn al-Quzāt did not mention wisdom and Shari'a and rather considered love and knowledge as the forces that helped the mystic to face obstacles.

Muhammad Zeshan Wakeel, DR. Safeer Hyder

<span style="color: #444444; font-family: Verdana, Calibri, Arial, Helvetica, sans-serif; font-size: 11.2px;">Dr. Tabassum Kashmiri is one of the most important contemporary writers. He is a modern poet but his real identity is his written history - "The history of Urdu literature (from early to 1857)". In the present era, we get to read many Urdu literary histories. One of them is the written history of Tabassum Kashmiri, which has been formed with the help of interdisciplinary studies. This article discusses "The history of Urdu literature (from early to 1857) in an inter-disciplinary perspective.</span>

رضا آقایاری زاهد, ناصر نیکوبخت, حسینعلی قبادی et al.

بعد از پدید آمدن مثنوی مولوی، در هر قرنی بر این اثر بی‌نظیر عرفانی فارسی شرح‌ها نوشته شده است. هم‌اکنون ما با دیدگاه شارحان مختلف روبه‌روییم که از مقایسۀ آن‌ها مشخص می‌شود تا به امروز اندیشه‌ها در رویکردهای تأویلی به ابیات مثنوی بسیار متنوع بوده است. با بررسی واژۀ «رستم» در مقام یکی از نمادها  و عناصر اسطوره‌ای در هفت شرح برجستۀ فروزانفر، شهیدی، جعفری، استعلامی، زمانی، گولپینارلی و عبقری کوشش شده به این سؤال اصلی پاسخ داده شود که دیدگاه شارحان مثنوی در مواجهه با نمادهای‌‌‌ اساطیری آن چگونه بوده است. با این‌که در مثنوی غالباً رستم به‌عنوان قهرمان ملّی، نماد انسان کامل است و مولوی وی را در کنار امام علی (ع) و حضرت حمزه آورده، اما نتیجۀ بررسی نشان می‌دهد شارحان مثنوی به مباحت اسطوره‌شناختی در برخورد با نمادهای اسطوره‌ای این اثر کمتر توجه داشته‌اند و هنگام مواجهه با شخصیت رستم، به پیشینۀ اساطیری آن اشاره‌ای نکرده‌، بیت‌های موردنظر را تحت‌ا‌للفظی معنی‌ کرده‌ و وجوه اساطیری و عرفانی رستم را تبیین نکرده‌اند و در کل از نماد رستم به‌عنوان قهرمانی حماسی که نماد انسان کامل در اندیشۀ مولوی شده است، غفلت ورزیده‌اند.

Rajendran Chettiarthodi

A Scholar Poet from the Neighbouring Land: Uddaṇḍa Śāstrin’s Perceptions of Kerala The present paper proposes to investigate the perceptions of Kerala in the works of Uddaṇḍa Śāstrin, a remarkable scholar, who came in search of patronage to the court of Mānavikrama, the Zamorin of Calicut of the 15th century A.D, from Lāṭapura, a famous Brahmin centre in Toṇḍamaṇḍala, in Chengalpattu, in the present Tamil Nadu. Often stereotyped as a haughty outsider looking down upon his contemporaries with contempt, Uddaṇḍa was actually a sharp-witted scholar, who readily appreciated the scholarship of his adopted land, even while mincing no words when he encountered mediocrity. His message poem Kokilasandeśa and his play Mallikāmāruta, as well as many stray verses still current in Kerala, apart from being a veritable treasure of information as far as medieval Kerala is concerned, are of great cultural significance as they register the perceptions of a gifted scholar poet from the neighbouring land. Unfortunately, in popular imagination, he is projected as a haughty outsider outsmarting indigenous scholarship, but ultimately defeated by a native prodigy in the form of Kākkaśśeri Bhaṭṭatiri. This paper aims at retrieving Uddaṇḍa’s valuable and often unbiased insights of Kerala, which are often overlooked in popular perceptions of him. As a sensitive author who recorded his impressions on crossing the geographical boundaries of his native land to reach Kerala, his firsthand accounts of great cities, centres of learning, famous temples, food habits and festivals, such as Ōṇaṃ of Kerala, that can be found in his works are really worth probing.

Akbar Zare Shahabadi, Hamideh Shiri-Mohammadabad

Over the last two decades, a change has occurred in the paradigm of the development model, especially individual and social development, and the theoretical model of dynamic human training has been attracting considerable interest since then. Indeed, humans and their needs were viewed from a different angle, and the communities set it as their goal to educate and train psychologically and socially good/OK humans. Thomas A. Harris, an American author, is one of the noted psychiatrists who has researched this subject for several decades. He has written several books on the good status and the good human. He believes that good training bred good status. This article firstly provides a short introduction about the book, and then in the second part, the Transactional Analysis Theory is introduced, and then the structure and content of the book are mentioned in the third part. In the rest of the paper, the criticisms and evaluation of the book are presented in two sub-sections (a) evaluation of form and (b) evaluation of the content. In the final section of the paper, the conclusion of the book is presented.

Gérard Colas

Icons, Troubled and Troubling. Some Observations from the Vimānārcanakalpa The Vimānārcanakalpa, a text of around the 10th century C.E., belongs to the Vaikhānasa medieval corpus of ritual manuals. It contains a wealth of ritual and iconographic prescriptions about man-made icons of Viṣṇu and his manifestations, management of power in icons, atonements for ritual shortcomings, etc. According to the Vimānārcanakalpa, the duty of the founder patron, the priests and the whole society is to perpetuate ritual and preserve the integrity of icons as defectless bodily forms in an unsullying environment, because the benefits aspired to by them through the installation of icons are constantly threatened. Dependent on numerous internal (material damage, ritual defects, etc.) and external (theft, defilement, etc.) factors, icons are forever prone to troubles and can become troubling when deprived of ideal conditions.

Omid Shahmoradi, Mohammad jafar Yahaghi, Arif Naushahi

<strong>Abstract</strong> <br />Currently, one of the most significant areas of literary studies is to assess, review and criticize of various rhetorical work from different viewpoints; such studies is more remarkable especially when performed on older literary texts with critical-thinking view.”Majmu'e-ye-Latayef-va-Safine-ye-Zarayef” poem ontology compiled by "Saif-e-Jam-e-Heravi", one of the most ancient rhetorical text from the late eight and early nine AH centuries, is written in the Indian subcontinent. The study of rhetorical subjects in ”Majmu'e-ye-Latayef ", considering its history, provides outlook on rhetoric’s history and development, especially in the Indian subcontinent; hence, this paper inspects this work from innovations, impressionability and imitation viewpoints as well as its importance from rhetoric perspective. <br /> The innovation of "Saif-e-Jam" in this poem ontology are as follows: personal terminology for rhetoric concepts, critique of his precedent poets’ poems, novel classifications, and new examples. Additionally, he gathered poems from both famous and less known Indian subcontinent poets, hence his ontology could be the only reference for several poets, especially the less knows or unknown ones. Such innovations has extolled the merits of his ontology beyond a merely imitation work. <br />To specifically clarify imitations of ”Majmu'e-ye-Latayef ", this work is compared against other precedent predominantly rhetorical texts. This comparison reveals that “Saif-e-Jam-e-Heravi" have adopted various sections of his poem ontology from different references without mentioning their titles and authors; several of such references are as follows: Rashid-e-Vatvat's “Hadayegh-ul-Sehr” (divisions and examples), Jajarmi's “Munes-ul-Ahrar” and Kalati's “Munes-ul-Ahrar”(classification and poem samples), Amir Khosrow's “Eijaz-e-Khosrawi” and “Dibache-ye-Divan-e-Ghorrat-ul-Kamal”(definitions and examples created by Amir Khosrow), Khatib-e-Qazvini's “Al-Eizah-fi-Olum”(definitions), and Taftazani's “Al-Motawwal” (definitions). <br />Furthermore, this work reviews and criticizes errors and mistakes of this ontology's rhetoric section in definitions, examples, and classification areas. "Saif-e-Jam-e-Heravi" have intended to collect an ontology and just exploit rhetoric viewpoint for classification of the gathered poems under separate sections; hence, he have mentioned incorrect examples for a given literary figure of speech or even have called one specific figure of speech under different names or labels (e.g., “tarh-e horuf” /lipogram and “hazf-e horuf”/ elision are identical).

Khawaja Zahid Aziz

Ghulam Ahmad Mahjoor is a national poet of Kashmir. He encouraged<br />the Kashmiris emulating Allama Iqbal to fight against the cruel rulers.<br />Among all Kashmiri poets, Mahjoor was very much impressed by Iqbal's personality, philosophy and poetry. Allama Iqbal stimulated the poetical essences of Mahjoor Kahsmiri. Mahjoor was not only impressed by Iqbal's philosophy and poetry but also his political ideas and revolutionary ideologies. He was very much impressed by Iqbal's poetry. Therefore, he presented his most Kashmiri poetry in Kashmiri literature after conforming Iqbal's urdu poetry.

Aman Ullah

At outset, Freedom of Speech was not guaranteed in the Government of India Act 1935. Since Pakistan could not frame its constitution for nine years, for which the Constituent Assembly was empowered under the Independence Act 1947, therefore, the citizens could not enjoy the freedom. However, the Objectives Resolution provided an assurance that fundamental rights would be guaranteed in the awaited Constitution. Eventually, it was provided in the first Constitution of Pakistan1956 and had been protected in the later constitutions as well except some rights during constitutional emergency or abrogation or suspension of the relevant Constitution. There were many provisions before the creation of Pakistan which barred or limited the constitutionally protected freedom of speech, like literature of hate speech under the sections 153A, 295A, 505(2)and 298 of Indian Penal Code. Since Pakistan was achieved on a ground of Two-Nation theory, therefore, many more provisions were inserted to criminalize a hate speech to protect Islamic faith and religious personalities, like 295C, 298-A, 298-B and 298-C. However, the procedural impediments failed to control hate speech successfully under the Code of Criminal Procedure.

Baseera Ambreen

This article analytically examines the text of "Asrar-e Khudi", Allama<br />Iqbal's first book of Persian verse. In this regard, the last edition printed in Iqbal's life has been made the basis for examining the various changes incorporated by him over the years. More importantly, deviations from the handwritten manuscript and first edition have been highlighted. It not only brings to light the hardwork and labour which Iqbal put in but also the various stages through which the text has passed.

Behzad Atooni, Mahdi Sharifian, Behrooz Atooni

Most of the world's mystical schools strive to isolate the seekers and novices from the profane and mundane life and guide them to the real driving force of the world and the mysteries of the sacred world. Shamanism is one of these mystical schools that by its specific rituals and practices takes the seeker into a trance state and ecstatic unconsciousness, and through seeking help from the world of spirits and world of gods makes supernatural wonders take place. Shamanic rituals and customs bear a striking resemblance to Islamic Sufi customs; to the extent that some even believe that Islamic Sufism was influenced by Shamanism. In this study, the authors investigate some of these similarities, including the states of trance and ecstatic unconsciousness, the importance of music and stomp, soul flight and ascension of the seeker, magical flight, mystical austerity, performing supernatural wonders, and the issue of rebirth.

Moeen ud Din Aqeel

In this research article, for the first time, a rare manuscript on the city<br />of Delhi titled Zikr-e-Umooraat-e-Aam Delhi by Ram Ji Dass has been<br />introduced. The book was written before 1854. This is a newly discovered single copy manuscript which is preserved at the well&nbsp; known John Ryland Library, Manchester. This manuscript deals with ancient history and introduction of the city Delhi, its buildings, castles, tombs, doors, weirs, culverts, ponds etc. Due to the importance of the history of Delhi and its social, cultural and literary contribution to literature, this manuscript is being produced here with editing &amp; annotation.

Hamid Padash

Michael Sandel (2012) criticizes the neoliberal policies that were presented and implemented in many countries from 1970s in his book”What Money Can't Buy: The Moral Limits of Markets”. The writer has criticized a situation in which neoliberal policies have led to commodification and monetization of social relations. He shows how our daily and routine experiences have lost their social and collective aspects. The individuals assess and justify their incentives on the material profit (and loss) basis. This paper is structured in the framework of the formal critique and content critique. It is argued, in this paper, that there are important differences between these features which are not equal.   But, the writer categorizes all of them in just one category and presents similar explanation for them. This is the most important critique to the book that describes itself as a book for ”how we live in the market-oriented capitalist world”.

Zahra Rajabi

Metafiction is one of the modern approaches of story writing in postmodern fiction whose origin is generally assumed to date back to the twentieth century. Iranian philologists also believe that the emergence and presentation of this story writing technique largely date back to the contemporary fictional works of the 70s and afterwards. However, the author claims that metafiction techniques have been deployed in Mathnavi Ma’navi of Rumi. Accordingly, the present study, conducted through descriptive-analytical method, aims at examining the main components and techniques of metafiction in Daghoughi story in Book III of Mathnavi. The questions addressed are whether Rumi could be considered a metafictionist and a postmodern writer and which techniques of this postmodern style are seen in the story of Daghoughi, as a Persian classic text. The findings reveal that Daghoughi story is totally a metafictional and postmodern narrative whose author has applied many components and techniques of metafiction style in its creation including metafictional framing, short circuit, language plays, contradiction, paradox, and adaptation.

علیرضا مظفّری, عبداله طلوعی آذر, ناصر فرمانی

اگر چه قبل از حافظ شعرایی مانند خاقانی، سعدی، و سایرین بوده اند که حافظ در غزل به آنها اقتفاء داشته است ، اما حافظ بیش از دیگران در مرکز توجه عام و خاص قرار داشت. علت این امر را باید در «کلیت» دیوان حافظ یافت. غزل حافظ اگر چه در اجزای خود چیزی بیش از غزل های شاعران قبلی را نداشته است، اما در کل حائز کیفیاتی است که او را در مقامی برتر از دیگران قرار می دهد. از آنجا که موضوع کلیت اشعار حافظ اهمیتی ماهوی دارد، با مطالعۀ نظریه های مقتضی، تشخیص دادیم که بهترین قالب نظری برای بررسی، تئوری «گشتالت» می باشد. گشتالت نظریه ای است که در حوزه های علوم انسانی نظیر معماری، هنر و روان شناسی به کار رفته است و امید است جایگاه فراخورش را در بررسی های ادبی نیز بیابد. این تئوری به مشخصات کلی یک مجموعه می پردازد، و ویژگی هایی را معرفی می کند که جمع آن ها در یک اثر باعث ارتقای کیفیت زیباشناختی آن اثر می شود.

کاوه بهرامی

بند موصولی در زبان آلمانی با استفاده از ضمیر موصولی ساخته می‌شود که از جهت جنس و شمار با اسم هسته مطابقت دارد. این در حالی است که زبان فارسی تنها از حرف ربط «که» برای ساخت بند موصولی استفاده می‌کند. این تفاوت، زبان‌آموزان ایرانی و آلمانی را به هنگام یادگیری زبان‌های آلمانی و فارسی با دشواری‌هایی روبه‌رو می‌سازد. مقاله پیش‌رو علاوه بر بررسی راهبردهای ساخت بند موصولی در زبان‌های فارسی و آلمانی به دنبال پاسخ به این پرسش است که بندهای موصولی از دیدگاه رده‌شناسی با کمک چه راهبردهایی ساخته می‌شود و جایگاه زبان‌های فارسی و آلمانی در این دسته‌بندی کجاست؟ یافته‌های این تحقیق نشان می‌دهد زبان آلمانی برای ساخت بند موصولی از راهبرد ضمیر موصولی استفاده می‌کند که شاخه‌ای از راهبرد حفظ و تکرار ضمیر است. این در حالی است که زبان فارسی نقش نحوی اسم هسته در درون بند موصولی را از طریق راهبردهای مختلفی از جمله راهبرد حذف کامل اسم هسته یا راهبرد به کارگیری ضمیر شخصی تعیین می‌کند.