Document Type : Original Article

Authors

• susan mosaei ¹
• jahangir safai ²
• Ebrahim Zaheri abdevand ³

¹ PhD Student, Persian Language and Literature - Mystical Literature, Shahrekord University

² Professor's Degree, Persian Language and Literature, Shahrekord University

³ Associate Professor, Department of Persian Language and Literature, Shahrekord University

Abstract

Introduction
  In recent researches, much attention has been paid to the role of metaphor in shaping the audience's attitude and inciting specific actions in them, as in Lakoff and Johnson's view, conceptual metaphor is a mechanism through which individuals understand abstract subjects and concepts from the most basic subjects to the most complex scientific theories (Lakoff and Johnson, 2015: 283; also, Antonio Barcelona, 2011: 10). These two researchers have described different kinds of conceptual metaphors, one of which is an ontological metaphor. The metaphor of humanism is one of the most obvious ontological metaphors, because in it, a physical object or an abstract concept is considered human and person. The importance of personalization is that it allows people primarily to point to concepts, to measure them, to determine a certain aspect of these concepts, and to specify their own actions about them; therefore, the ontological metaphors of humanism highlight not only the author's view of non-human phenomena or abstract concepts, and the manifestations of nature and physical objects It indirectly influences the audience's performance about these inhumane phenomena and motivates and selects different actions on their part about abstract phenomena.
In Persian literature, poets, especially mystic poets, have used this metaphor to express abstract and subjective concepts; Sanaei and Rumi have also used conceptual metaphor to portray their views about the world and to create recognition and action in the audience. In fact, the main problem of this research is the study of humanism of the world in the Hadith al-Haqiqah and Masnavi Manavi, based on the viewpoint of Lakoff and Johnson, and these questions are answered that human beings What does the world have in these two ways? What human characteristics (physical, moral, and social) have been used to humanize the world? In these metaphors, what are the attitudes to the world? And what can these attitudes and actions follow on the part of the audience?
 
Discussion
In this research, the metaphor of humanism (recognition of the world) in two books of Haqiqeh and Masnavi Manavi (Sanaei 23 cases and Molana 21 cases) has been investigated.  This research has two quantitative and qualitative parts: in the quantitative section, the general frequency, the macro-metaphor of "the world as man" (44 samples) and its subcategories, the world as a woman (7 in the field of truth and 4 samples in Masnavi) and the world as a human with moral and social characteristics (16 samples in Hadigheh and 17 samples in Masnavi) and in the qualitative part also examines the attitudes and actions of Sanaei and Rumi are analyzed.
In this study, Sanaei has influenced the readers' evaluation of the world by highlighting the physical figure and social moral characteristics of the world, which is an absolute negative evaluation. The world is an old and ugly, cunning, disloyal, gloomy and vengeful man who cannot be married and enjoyed physically. This world has a deep, strong, negative inner that audiences should be very careful about. Thus, by attributing these adjectives to the world and drawing a human-like face from them, Sanaei evoked the emotions and feelings of the reader and sensational It creates hatred and disgust in the world.
 But Rumi, unlike Sanaei, has highlighted the moral and social dimension that includes a group of positive and negative attributes; sometimes he portrays the world as a simple man, sometimes like a deceitful human, sometimes as a patient man, and sometimes as a wandering human. This is the reason why the reader has a different assessment of the world and the different emotions in him, such as the najis, the sick, and the grateful, the pity of the world, and the adjectives such as don't and the deceitful, feel the feeling of feeling of being distracted by the world.
Examining the metaphor of "the world as an old woman" and its subcategories shows that Sana'i and Molana, especially Sana'i, were influenced by mythical thoughts about dijujed and fairy-tales in the poems examined, a woman who, by magic, deceit, and flattery, seeks to deceive men and take advantage of them. It is possible to claim that the character of the world in the poems of Sanaei and Rumi, the disguised face of Perry and Dave jehi A place in mythology or that the pattern and
archaic example of these two poets in this field were these evil beings.
Conclusion
By simultaneously highlighting the physical and moral-social characteristics of the world, Sanaei tries to show the humanistic world which, in addition to the negative moral and social characteristics, also has a more feminine, negative, hateful and unpleasant face.  From the perspective of highlighting human characteristics, Sanaei in the metaphor of the world as a woman, described the world in the form of an ugly old woman, a cunning, a murderer and a witch, as well as a mother Unkind and child-killing and under the category of humanism of "the world according to moral and social character" has also presented it as a deceitful, gloomy man, enemy, mean, stingy and spiteful to the audience. Consequently, the action of the respondent is based on caution, care and avoidance; In a way that the audience should not trust this person in any way. As a result of this attitude and his attitude, the audience hates this humanoid world and makes an absolute negative assessment of it.
     The audience's attitude towards the human world in Rumi's poetry  It is a reflection of the view that the world is not an absolute negative human being, but rather this humanoid world regardless of specific physical characteristics from the perspective of the ethical-social character, is a human with an inner world that includes positive and negative moral traits and the action of the audience depends on the degree of the individual's own knowledge, because this world has a positive social moral character, despite having necessity, wants, morals and negative social relationships.
In the end, it is suggested that in order to study the attitude of these two poets, all their works should be examined from this perspective so that a more complete understanding can be achieved in this regard.

Keywords

• Hadiqa-al-Haqiqah
• Masnavi
• anthropomorphism
• world
• feminism

Main Subjects

• Literary interdisciplinary research