Literary Interdisciplinary Research

Abstract Introduction Language not only serves as a means of connecting individuals with the external world but also reflects the culture, perspectives, and experiences of a civilization. It is also a vital tool for communication and the expression of thoughts and ideas. These features have led cognitive linguists such as Lakoff and Johnson to consider language as a system for organizing, processing, and transmitting information. Accordingly, language is not only a medium for conveying referential meanings but also a reflector of cognitive content, human perception, and abstract concepts present in the mind. On this basis, they proposed Conceptual Metaphor Theory, in which metaphor is introduced as a key tool for understanding and cognition. They argue that a significant portion of human verbal communication relies on metaphors, which manifest in various forms within everyday language. If conceptual metaphor is considered broadly—encompassing allegory, simile, and metonymy—it can be regarded as synonymous with figurative language. Such figurative expressions often take the form of sentences, for example, “A flower has no reverse side” or “To weave together sky and rope,” which primarily appear as proverbs. Behind these proverbs, there is often a compressed narrative that can be interpreted through projection (imagery), serving as a unified structure for conveying implicit and didactic meanings. For instance, reflection on the verses of the Holy Qur’an shows that allegory and metaphor have been frequently used to convey religious and ethical teachings. From this perspective, allegory and metaphor are sometimes instructive and inspirational, and at other times, they serve as essential tools for enhancing human communication and interaction with the surrounding world. Persian literature also abounds in allegorical expressions, as poets and writers have extensively employed them to convey moral and didactic concepts. Examples include Kalile and Demne, Saadi’s Gulistan, Rumi’s Mathnawi, and Nezami’s Panj Ganj (Khamse). In this sense, conceptual metaphor—particularly its linguistic form—can be seen as a cognitive tool through which the proverbs and allegories of poets and writers may be analyzed. Among these poets, Nezami Ganjavi stands out for his ability to convey complex, profound, and even unspoken emotions through language, creating abstract and conceptual meanings that profoundly influence human thought. Analyzing his poetry through a cognitive lens allows readers to decode the content of allegories while gaining insight into the mental and social processes embedded in a culture, thus engaging with the creative mind of the poet. Based on this, the main objective of the present study is to examine Nezami’s proverbs with respect to the primary mechanisms of Conceptual Metaphor Theory as a tool for cognition and understanding of abstract phenomena. This is pursued by identifying the most frequently used source domains in Nezami’s proverbs, in order to achieve a deeper understanding of their meanings and to reveal the fundamental lines of his thought. Accordingly, this study addresses the following questions: 1. Which source domains does Nezami employ in his proverbs, and what is their frequency? 2. What are Nezami’s objectives in using these proverbs? Materials & Methods The present study is theoretical and employs a descriptive–analytical approach, relying on credible library sources and grounded in the cognitive framework of Lakoff and Johnson’s Conceptual Metaphor Theory. The research corpus consists of Nezami Ganjavi’s Panj Ganj (Five Treasures), complemented by relevant books and scholarly articles on conceptual metaphor theory. Verses containing proverbs and allegories were systematically extracted from the corpus. Each selected verse was carefully reviewed to ensure it exemplifies metaphorical or allegorical language consistent with the study’s objectives. Following extraction, each proverb or allegory was analyzed according to Lakoff and Johnson’s cognitive framework. The analysis focused on identifying the source domains (the conceptual basis of the metaphor) and target domains (the abstract ideas or concepts being expressed). The relationships between source and target domains were then examined to understand how Nezami employed allegorical language to convey complex and abstract meanings. This approach allows for a detailed understanding of the cognitive mechanisms underlying Nezami’s allegories and provides insights into the frequency, function, and thematic patterns of metaphorical expressions in his poetry. Discussion & Result Jalal al-Din Abu Muhammad Elias ibn Yusuf ibn Mu’ayyad, known as Nezami Ganjavi, a prominent poet of the sixth Islamic century, skillfully conveyed his ethical, educational, and philosophical ideas through eloquent and expressive poetry, drawing upon his profound knowledge of literature, astronomy, Islamic sciences, and Arabic language. His works, especially the Panj Ganj (Five Treasures) including Makhzan al-Asrar, Khosrow and Shirin, Layla and Majnun, Bahramname, and Iskandarname, exemplify the masterful use of allegory and parable to communicate moral, social, and philosophical concepts. Allegory in Nezami’s poetry serves to concretize abstract ideas through sensory and tangible representations, enabling readers to engage with ethical, social, and religious concepts indirectly, thus bypassing conscious resistance and cognitive biases. Through allegorical stories and parables, Nezami addresses themes such as silence and moderation, patience, foresight, contentment, hope, loyalty, and justice, creating a form of cognitive reconstruction and behavioral guidance for his audience. Through this intricate system of metaphorical mapping, Nezami effectively renders abstract concepts perceptible and relatable. His parables not only educate morally and ethically but also facilitate cognitive and emotional engagement, allowing readers to internalize and apply these values in their own lives. Consequently, Nezami’s poetry stands out as a model of literary artistry, pedagogical efficacy, and psychological insight. Conclusion Nezami’s metaphors and parables are deeply rooted in human, social, and cultural experiences, drawing inspiration from daily life and traditions. These figurative expressions make his moral and educational messages comprehensible and impactful for the audience. The use of vivid and diverse imagery enriches the linguistic and literary quality of his poetry while enhancing its semantic depth. Metaphors also serve as a bridge between the material and spiritual realms, conveying philosophical and mystical concepts to readers. Beyond their instructive role, they evoke emotions and stimulate reflection on life, ethics, and human relationships. Through parables, Nezami establishes an effective connection with the audience, facilitating the internalization of his educational, ethical, and spiritual teachings, making his work both literary and pedagogically significant.

Abstract 1. Introduction Dominant theories in pragmatics emphasize the "Cooperative Principle" as essential for effective communication, viewing it as a purposeful act where interlocutors recognize each other's intentions. Grice's "Maxims" outline rules for speech production to ensure cooperation and optimal understanding. Traditional approaches focus on positive aspects of speech acts, such as cooperation and politeness, where speakers design utterances considering context, while listeners strive to comprehend intentions. However, communication is not always smooth; misunderstandings can arise when interlocutors lack sufficient cooperation.Under specific conditions, listeners may deliberately respond in unexpected ways despite an initial shared understanding, pursuing distinct communicative goals. This phenomenon is termed "deliberate misunderstanding." The socio-cognitive approach (SCA) critiques idealized views of communication that overlook its complexities and emphasizes individual experience and two key factors: "egocentrism" and "salience." This research aims to analyze deliberate misunderstanding in mystical language through this framework.The study addresses the lack of attention to deliberate misunderstanding as a communicative strategy in mysticism, where it serves to challenge established beliefs, foster critical thinking, and deepen understanding. The main objective is to explore the linguistic and cognitive mechanisms involved in deliberate misunderstanding and its implications for mystics' interactions. 2. Materials & Methods In traditional pragmatics, misunderstanding is often perceived as a "mistake" in communication that individuals should avoid. However, in everyday life, particularly in informal conversations, misunderstandings appear to be pervasive and unavoidable. Researchers in the field of verbal communication have primarily focused on four distinct areas to explain the roots of deliberate misunderstanding: discourse origins (Schegloff, 1987; Verdler, 1994), context-based origins (Richard, 1964; Taylor, 1992), psychological origins (Keysar, 2008; Sperber & Wilson, 1995), and social origins (Gumperz, 1982; Tannen, 1990). Recently, some scholars have sought to explore the roots of misunderstanding more deeply by adopting a comprehensive or intercultural approach. They have analyzed the impact of psychological factors on pragmatic inference within the framework of an ideal communication model and argued from a philosophy of language perspective that the inherently ambiguous and context-dependent nature of expressive language, coupled with the mindset and psychological tendencies of communicative actors, creates a potential for misunderstanding that makes it almost inevitable (Wu, 2012). For instance, Fisher introduces the concept of "misunderstanding strategy" in his work "Interpersonal Communication: The Pragmatics of Human Relationships" (1987), describing it as a deliberate communicative action where one party pretends not to understand a message despite fully grasping it. This strategy can be employed in various situations to avoid conflict, maintain privacy, or control the conversation. By feigning misunderstanding, the speaker can evade commitment to continue the dialogue and facilitate the conclusion of the interaction. Daskal distinguishes between "unintentional misunderstanding" and "deliberate misunderstanding" based on Fisher's earlier concept. Unintentional misunderstanding is an unexpected and involuntary phenomenon that occurs despite both parties’ efforts to accurately understand the message due to various factors such as environmental noise, message complexity, or cultural differences. In contrast, deliberate misunderstanding arises from purposeful actions by one party aiming for specific goals like controlling dialogue or avoiding conflict. 3. Discussion & Result In this study, the examination of deliberate misunderstanding highlights its distinction from ambiguities in implicit speech acts within mystical language. While implicit discourse conceals the speaker's true intention behind intentional ambiguity, requiring significant cognitive effort from the listener, deliberate misunderstanding aligns with an expected "common ground." This common ground is clear, and misunderstandings arise when listeners emphasize their perspectives to achieve specific communicative goals.The stages of deliberate misunderstanding include: 1. Initial Consensus Establishment: Both parties reach a shared understanding of the message's meaning, forming a foundation for effective communication. 2. Emergence of Listener Egocentrism: The listener intentionally disrupts coherence by providing unexpected responses, prioritizing personal goals. 3. Deliberate Failure in Common Ground Co-construction: The listener's unexpected response disrupts mutual understanding, which is typically constructed through implicit negotiation. 4. Potential Ambiguity in the Speaker's Utterance: Some degree of ambiguity in the speaker's message allows for unexpected interpretations by the listener. An anecdote from "Masnavi" exemplifies deliberate misunderstanding in mystic-rationalist interactions. This analysis will explore these interactions through socio-cognitive linguistics, focusing on the components involved in the process of deliberate misunderstanding. 4. Conclusion This research, utilizing the innovative framework of Socio-Cognitive Pragmatics (SCA), provides a comprehensive examination of the phenomenon of deliberate misunderstanding in mystical language. Throughout this recurring phenomenon in mystical texts, the mystic, relying on two fundamental components—egocentrism and salience—deliberately offers unexpected and contradictory responses to the speaker's intent, despite an initial understanding of the common ground, in order to achieve specific communicative goals. This strategy, unlike everyday communication, not only does not lead to a breakdown in communication but can also deepen dialogue, convey complex mystical concepts, facilitate spiritual transformation in the audience, and even enable social critique. The findings indicate that this phenomenon transcends mere communication errors; it serves as a strategic tool for mystics to attain particular educational and communicative objectives. Deliberate misunderstanding in mystical language arises from a complex interplay of "linguistic," "cognitive," and "social" factors. Linguistic factors include polysemy, resonance, and the inherent ambiguity of language that mystics utilize to express profound and subtle concepts. Cognitive factors refer to differences in levels of understanding, presuppositions, and beliefs between the mystic and the audience, while social factors encompass goals and intentions, socio-cultural positioning, and power relations. The two key components of egocentrism and salience play a crucial role in shaping this phenomenon. Deliberate misunderstanding in mystical language is multifaceted, significantly impacting the processes of communication and mystical education, enhancing our understanding of mystical texts and the mechanisms for conveying deep spiritual meanings.

Abstract Introduction
The rational understanding of the self is referred to as "Philosophical Psychology." Psychology or philosophical psychology is a part of philosophy that deals with defining the self, its nature, and its faculties. Philosophers, according to the structure and philosophical system they formulate or reproduce, necessarily provide a definition of the self. The definition of the self and the explanation of its faculties form the fundamental basis of philosophical systems. The nature of the self-elucidates the spiritual or material origin of humans. Considering the origin and nature of the self, the faculties are explained, and these two outlines the possibility of knowledge and the ultimate happiness. Any definition that a sage or philosopher gives of the self creates certain implications in their worldview; thus, it serves as the foundational core upon which other rules and judgments are arranged. Philosophical epistemology, by distinguishing humans into selves and faculties, evaluates and measures human cognitive faculties. Each faculty is an instrument of knowledge for one of the worlds or hierarchies of existence because each has an origin beyond human existence and is capable of perceiving its own related existence. This research aims to clarify the position of philosophical psychology in two works, Hadīqah and Sīral-Ibād, through a comparative analysis of psychology in the views of the Peripatetic philosophers. Thus, by considering Avicenna's perspective on the self in the section on the soul in his book Shifā and the views of the scholars of the City of Virtue of Al-Farabi, it reaches the structure of philosophical anthropology in Peripatetic wisdom and examines Sīral-Ibād and Hadīqah from this perspective.
Materials & Methods
This research aims to clarify the position of philosophical psychology in two works, Hadīqah and Sīral-Ibād, through a comparative analysis of psychology in the views of the Peripatetic philosophers. Thus, by considering Avicenna's perspective on the self in the section on the soul in his book Shifā and the views of the scholars of the City of Virtue of Al-Farabi, it reaches the structure of philosophical anthropology in Peripatetic wisdom and examines Sīral-Ibād and Hadīqah from this perspective. This
Discussion & Result
Sanāyi defines the self as essence and form in the manner of Muslim philosophers. In **Sīral-Ibād**, he makes the succession of souls and the gradation of faculties evident. The immaterial cannot directly reside in matter; just as the theory of emanation and intellects necessitates a hierarchical system of existence in explaining the creation of the world, in human existence, the hierarchy and gradation of faculties explain the presence of the transcendent essence in the earthly body. According to this view, each faculty and each self must serve the higher faculty and self because faculties and selves are arranged in a hierarchy of servant and served, and if they fail to serve their master, they are reproached. All faculties, from the lowest vegetative soul to the highest rational soul, are means of perception and the elevation of humanity. Psychology, by emphasizing perception in the three realms of plants, animals, and humans, elucidates the structure of the self. Based on this view, imagination abstracts sensory perception from matter and its attributes. The abstracted imaginative forms become the premises of conception and affirmation; the intellect reaches universals and primary intelligibles through this. The faculties of sense, imagination, and intellect represent three cognitive realms of humanity. At the same time, all three represent three types of growth in the evolutionary path of humanity. In Sīral-Ibād, the worlds that appear in the perception of the seeker are not suddenly revealed but are known and perceived. In mysticism, the countless intermediaries between matter and the kingdom are removed. The soul ascends by negating the body; however, Sanāyi has depicted the journey of the soul step by step with a more philosophical perspective. In mystical view, the spiritual capabilities of humans are significant; the body or "the shop of the six-sided brain" is in contrast to the intellect. The senses are considered of little value; thus, the seeker heroically strives to kill the self, but Sanāyi's philosophical view seeks to understand the self. The seeker can only overcome the faculties of the self if they confront and recognize them. The most important characteristic of Sanāyi is the validation of the senses in the path of knowledge and understanding. From this perspective, intuitive knowledge is not opposed to sensory knowledge but is considered a necessary stage of knowledge
Conclusion
A comparative examination of the views of philosophers with Hadīqah and Sīral-Ibād shows that the reflection of the degrees is not merely for the glorification of God. Sanāyi's orderly perspective, influenced by philosophy, bases perception on disconnection and multiplicity. Humans are distinguished into selves, and selves into faculties; each faculty gravitates towards its origin. The origin exists outside of human existence; thus, the depiction of happiness, which involves returning components to their origin, leads to the understanding of existence. Therefore, anthropology is shaped in a broad context that indicates ontology. The alignment of psychology with ontology, in addition to proving the three worlds, illustrates multiple intermediaries in the system of creation. The intermediaries arise from the connection of the complete and the incomplete limits. Each self is ranked generally, and each collection exists within the hierarchy. This structure depicts infinite ascensions. Observing and reflecting on the self is a way to comprehend the laws of the creation system. The differentiation of existence into worlds and worlds into multiple classes corresponds to and is suitable for the differentiation of humans into selves and selves into multiple faculties. Each of the diverse cognitive faculties identifies a part of the apparently disconnected existence. Sanāyi’s wise perspective seeks to comprehend order and organization in the realm of existence and human being.

Abstract 1. Introduction
Stories have always been at the heart of human culture. Folk literature, in particular, preserves collective memory, moral values, and identity across generations. Among these, One Thousand and One Nights occupies a unique place, offering a vast treasure of imaginative tales and cultural wisdom. Yet, in a digital era where attention is fragmented and visual media dominate, younger audiences often find it challenging to connect with such classical narratives.
This study examines how gamification （the integration of game-like elements into non-game contexts） can serve as a bridge between tradition and modernity. By adapting selected stories from One Thousand and One Nights into interactive formats, we aim to demonstrate how technology can reinvigorate engagement with cultural heritage while creating new pathways for learning, imagination, and participation.
2. Methodology
The research follows a descriptive-analytical design and was conducted in three main phases:
Step 1. Reviewing Gamification Frameworks
We began by analyzing established theories and models of gamification, focusing on motivation strategies, feedback mechanisms, and narrative-based learning. These insights guided the design principles applied in the next stages.
Step 2. Selecting Stories & Designing the Concept
Two stories were chosen for practical application: “The Fisherman” (Night Three) and “The Lying Slave” (Night Eighteen). These tales were selected based on their adaptability to branching narratives and interactive decision-making. The proposed design integrates missions, character choices, challenges, and reward systems to maintain both narrative depth and player engagement.
Step 3. Developing a Prototype
An Android-based interactive game was designed as a proof of concept, focusing on the eighteenth-night story. The prototype combines multimedia elements — imagery, dialogue, and player-driven pathways — to deliver an immersive storytelling experience where users actively influence narrative outcomes.
3. Findings and Discussion
The study revealed that gamification significantly enhances engagement with literary narratives. Players reported greater involvement in the storyline and improved understanding of plot details compared to traditional reading. The interactive design also encouraged critical thinking, as participants were required to make choices that affected the storyline and reflect on the consequences.
Moreover, the project underscores the potential of gamification as a tool for cultural preservation. By embedding folk narratives in a modern, digital environment, the study demonstrates how literature can remain relevant without losing its authenticity. Importantly, the framework presented here is scalable and can be adapted to other folk tales or classic texts, opening up broader possibilities for educational innovation.
4. Conclusion
This research highlights the value of gamifying classical literature as a strategy to make ancient stories accessible and appealing to new generations. Through careful integration of missions, character customization, interactive dialogues, and reward structures, we transformed passive reading into an active, participatory experience.
By developing a replicable design model, we aim to provide educators, researchers, and game designers with practical guidelines for creating similar adaptations in the future. Ultimately, this work illustrates that when storytelling meets interactivity, literature is no longer confined to the page — it becomes a living, evolving experience that fosters creativity, empathy, and cultural appreciation in a digital world.

Abstract Introduction: The tax reforms of Khosrow I, also known as Anushirvan, represent one of the earliest systematic changes in Iran's fiscal history. Although historical sources provide limited details on the economic aspects of these reforms, Ferdowsi's Shahnameh remarkably delves into the intricacies of this subject. These reforms not only impacted the Sassanid era but also profoundly influenced the taxation system of Islamic territories.
Materials & Methods: In this research, a qualitative method has been employed. Qualitative research is based on interpretive methodology, and in this study, two approaches—"qualitative documentary research" and the "simulation technique"—have been utilized. Therefore, by first referring to Ferdowsi's Shahnameh and analyzing the relevant verses, the principles of the implemented measures have been identified and represented as a policy framework using other historical documents.

Discussion & Result: Prior to Anushirvan's reign, the taxation system was based on the "Moqasama" method, in which a portion of agricultural produce was collected as tax. This method had numerous drawbacks, including government revenue instability, administrative corruption, and excessive pressure on farmers. The lack of a structured and predictable system posed significant challenges.
Factors such as social inequality, rigid class systems, an empty state treasury, prolonged droughts, and social uprisings like the Mazdakite movement highlighted the necessity for major reforms. These issues prompted Qobad (Khosrow's father) and later Khosrow I to introduce fundamental changes to the tax system.
The main tax reforms of Khosrow I was:
1. Change in Calculation Method and Expansion of the Tax Base: Under Anushirvan’s directive, lands were surveyed, and taxes were determined based on land area rather than produce quantity. This allowed taxes to be levied on all lands, including uncultivated ones. For the first time, taxes were also imposed on fruit-bearing trees, significantly broadening the tax base.
2. Adjustment of Tax Rates and Amounts: Previously, the tax rate for grains ranged from one-third to one-quarter of the yield, which was reduced to one-tenth. Different rates were established for fruit trees like grapes, dates, and olives. This new system calculated taxes based on the type of produce and harvest season, exempting some crops, such as summer fruits, from taxation.
3. Rescheduling and Method of Tax Collection: Instead of annual collection, taxes were collected three times a year in cash. This transition reduced corruption, storage costs, and challenges related to weighing produce, while improving transparency.
4. Reorganization of the Tax Administration: The country was divided into four tax regions, with financial records maintained in three separate registers (overseen by the treasurer, local officials, and the high priest). This meticulous oversight minimized corruption and enhanced transparency.
5. Flexibility in Taxation: Exemptions were granted for lands damaged by natural disasters or farmers unable to cultivate due to financial constraints. Additionally, financial aid from state revenues was provided to landless or distressed farmers.
6. Revision of Head Tax Rates: Before Khosrow I, head taxes were fixed. A new census allowed for adjustments, with taxes levied on men aged 20 to 50, exempting those outside this range. Taxpayers were categorized into three classes based on wealth, with rates of 12, 8, and 6 dirhams, ensuring a more equitable distribution.
These reforms yielded significant results:
· Improved Revenue: By broadening the tax base and stabilizing revenues, the treasury’s condition improved, reducing budget deficits.
· Agricultural Development: Loans and aid facilitated the reconstruction of agricultural infrastructure.
· Social Justice: The new system promoted fairness through taxpayer categorization and targeted exemptions.
· Efficiency and Reduced Corruption: Enhanced oversight and cash payments reduced administrative corruption and inefficiencies.
· Transparency: Maintaining detailed financial records increased accountability.
Conclusion: The tax reforms of Khosrow I exemplify successful economic policies in Iran’s history that enhanced principles of justice, efficiency, and transparency. These reforms not only strengthened the state’s finances but also had a lasting impact on the economic and social structures of Sassanid society, serving as a model for future governance.

Abstract Introduction From the perspective of contemporary thinkers such as Johann Galtung, "positive peace" principles are based on accepting cultural differences, the absence of structural violence, the realization of social justice, and inner peace. Accordingly, and with a comparative approach between Shahnameh's view on "global reconciliation" and the theory of "positive peace," it is possible to explore the harmonious angles and conflicts of the idea of ​​reconciliation and lasting peace in Shahnameh. A deep understanding of these conflicts not only helps to understand better the concepts of peace and compromise in classical Iranian texts but can also be a basis for a critical analysis of Persian literary works such as Ferdowsi's Shahnameh, as well as a rethinking of the intellectual heritage of Iranians in the face of new concepts of global peace. What the present study attempts to show is the reflection of the "ideal discourse" that Shahnameh proposes of "global reconciliation," and its levels and dimensions can be examined with the theory of "positive peace." This comparison shows the efforts and struggles of the "Iranian world" in discursively building "global reconciliation." Materials & Methods Galtung's theory of positive and negative peace: Galtung divides peace into two categories: negative peace, which is simply the absence of physical violence, and positive peace, which refers to the creation of justice-oriented social structures, the acceptance of cultural differences, and the absence of structural violence. Galtung also analyzes structural and cultural violence. Structural violence refers to the inequalities inherent in social and economic structures that create injustice and deepen disputes. On the other hand, cultural violence is the ideologies and values ​​that justify structural violence and are institutionalized in social institutions. Eliminating this violence requires profound changes in social structures to achieve positive peace. Referring to basic human needs, including survival, economic well-being, freedom, and identity, he emphasizes that these needs may be threatened by different types of violence: direct violence, structural violence resulting from economic inequality, structural violence resulting from political and social constraints, and cultural violence that emerges in the form of prejudices and ideological justifications. In this way, structural violence refers to the harms inflicted on individuals through socio-political structures and decisions, depriving them of access to the basic needs necessary for the full realization of human potential. Cultural violence also refers to the cultural justifications of direct and structural violence; true peace can only be achieved by eliminating all forms of violence, both overt and covert. A society in which there is no war; but is full of inequalities and injustices, has not yet achieved true peace. For Galtung, true peace is a state in which direct violence (war) has ended and structural and cultural violence has been eliminated or reduced. In the framework of positive peace, cooperation, cultural coexistence, and social justice are considered essential pillars of peace. This theory emphasizes social bonds, a sense of belonging, and the acceptance of cultural and individual differences as a way to achieve lasting peace and security. Discussion & Result Despite being epic, Ferdowsi's Shahnameh talks about the idea that this research has formulated "Global reconciliation". Ferdowsi's Shahnameh emphasizes "duality" and somehow reinforces the opposition between "Iranian" and "non-Iranian". The creation of a space of dual mythical worlds: "conflicts" and "contradictions" ultimately leads to "refusal of peace conditions". Ferdowsi is aware of the intratextual conflicts of "world reconciliation" in the Shahnameh. To comparatively examine the idea of ​​"world reconciliation", the conflicts between the dualities arising from that worldview, and Johan Galtung's theory of "positive peace", it is necessary to analyze the intellectual systems carefully. The idea of ​​"world peace" in Ferdowsi's Shahnameh is somewhat contradictory; while it has similarities with Galtung's theory of "positive peace," it also has important differences. Both views emphasize the creation of a social and global order that is achieved through harmony and respect for differences. However, the two theories also have differences. Conclusion • Ferdowsi’s Shahnameh praises reason, but it is based on the duality of good and evil it faces a kind of othering and inherent opposition that can lead to contradiction and conflict. The Iranian/Anirani and, below that, Iranian/Turanian dualities create a kind of “othering” that makes the realization of lasting peace difficult and sometimes impossible. At the same time, the most popular characters in the Shahnameh have a dual relation to the Iranian-Anirani worlds. Such as Siavash, Kaykhosro, and Rostam. The difference between peace and reconciliation is that peace means the end of war, but it does not mean the end of hostilities; reconciliation means the end of hostilities. Positive peace is closer to reconciliation. Reconciliation is a wisdom that supports peace, not a peace to suppress. These differences show that although both systems of thought seek global peace and reconciliation in some way, the path to achieving this peace is different. In Ferdowsi's view, war and confrontation are necessary to achieve truth, but in Galtung's view, understanding and coexistence precede any confrontation. On the one hand, the construction and emphasis of polar dichotomies, such as "Iran" and "Turan" from the Gahani perspective and "Iran" and "Aniran" with the Zoroastrian reading of the Sassanid era, dominate this intellectual system and are essentially one of the contradictions and conflicts of the idea of ​​"world peace" in Iranian culture. Galtung seeks to create peace that reduces this type of confrontation by proposing an understanding approach and eliminating structural violence.

Abstract Introduction In recent decades, a branch of psychology has turned its attention to spirituality and positivity. By moving away from a materialistic worldview and sensory experiences, it seeks to understand the laws governing the inner layer of human beings and to identify better ways to achieve mental health. Positive psychology, as a new approach in the science of psychology, focuses on life satisfaction, the cultivation of talents, and moral virtues to lead a happy, meaningful, and fruitful life. Literature, due to its blend with human emotions and imagination and its portrayal of the human psyche, has been of particular interest to psychologists. Presenting moral teachings through stories and anecdotes, by including actions and their consequences, helps organize individuals' life lessons and promotes moral growth. This method is also highly effective in better conveying the teachings of well-being and positive thinking, leading individuals toward deep reflection and subtlety of thought. Seligman was also aware of the positive impact of parables, stories, and the presentation of advice in literary works, considering them as tools that support the virtues and strengths discussed in positive psychology. One of the works in which virtues are prominently and numerously featured is the valuable book Marzban-nameh. The brevity and simplicity of its fables, the universality of their messages, and the relatable nature of its characters and their actions are among the factors contributing to its popularity. Due to its narrative and cultural capacities, Marzban-nameh has a great potential to attract audiences. Preserving and revitalizing this valuable work in line with contemporary needs is a serious necessity that not only strengthens the bond with past culture and literature but also acquaints new generations with the intellectual and cultural capital of the past. Materials & Methods The numerous commonalities between Marzban-nameh and positive psychology have led this research to examine and explain some components of positive psychology in the fables of Marzban-nameh using a descriptive-analytical method. The purpose of analyzing the fables of Marzban-nameh from the perspective of positive psychology is to discover and align similarities and compare them, in order to better reveal the richness of Iranian culture and literature and the merits of the valuable book Marzban-nameh in this field. The research questions are: 1. What are the common components between positive psychology and Marzban-nameh? 2. What are the origins of the similarities and differences between positive psychology and the teachings of Marzban-nameh?
Discussion & Result Marzban-nameh is a heritage of the great Iranian-Islamic civilization, containing wisdom and moral stories with a positive foundation. The virtues and strengths discussed in positive psychology can be abundantly and comprehensively observed in this book. The similarities between positive psychology and the teachings of Marzban-nameh can be attributed to their alignment and compatibility with pure human nature, as well as with religious and ethical schools of thought. Among the virtues discussed in positive psychology, temperance and self-regulation have received more attention in Marzban-nameh than any other topic, encompassing a wide range of traits and behaviors with both worldly and otherworldly functions. Following that, wisdom and the acquisition of knowledge are prominent themes. In positive psychology, the emphasis is mostly on the role of external and social factors in the emergence of psychological disorders. However, Marzban-nameh addresses both internal and external roots of psychological disorders, and the author, in addition to the environment and society, considers internal factors such as following whims and desires, envy, and sin to be effective in the emergence of abnormalities . Conclusion In Marzban-nameh, wisdom is the most precious gem of creation and the foundation of society and the individual, from which good character, fairness, success in this world and the hereafter, and many other virtues emerge. Similarly, in positive psychology, the strengths of wisdom and knowledge are cognitive forces that encompass positive traits related to acquiring and using knowledge. This is why many philosophers have considered wisdom as the primary virtue from which all other virtues originate. From the perspective of both Marzban-nameh and positive psychology, a wise person is a moral person who possesses commendable virtues. Spirituality is another component that casts its shadow over the stories of Marzban-nameh. A sense of meaning and purpose in life, reliance on God (tawakkul) and resilience, self-esteem, hope and optimism, justice and fairness, honesty, effort and perseverance, etc., are all realized in the light of faith in God and the effort to please Him. Varavini, on the one hand, by linking moral virtues and good human traits to religious verses and traditions, not only strengthens the foundations of his argument but also instills in the reader an otherworldly and teleological perspective, which is an effective deterrent against misconduct. On the other hand, by indirectly conveying moral recommendations through fables and proverbs, he enhances audience engagement and makes the virtues more applicable to human life. This approach can be considered the strength of Marzban-nameh compared to positive psychology, as it subconsciously prompts the reader to think, thereby preserving the intimacy of the text and the individual's sense of freedom.

Abstract Introduction Literature plays a vital role in cultural diplomacy by preserving and transmitting societal values and beliefs. This research explores how literature serves as a tool for conveying cultural concepts and enhancing understanding of identity. In an era of globalization, the importance of culture in diplomacy is heightened, particularly for Iran, which faces negative perceptions globally. The Islamic Republic Iran must promote an authentic image of its culture through effective cultural diplomacy. Persian literature, especially the Shahnameh, is a powerful medium for cultural transmission, influencing other nations and enhancing Iran's international standing. This study highlights the impact of Persian literature on Russian writers and its potential to shape cultural diplomacy strategies in Russia, making the Shahnameh an ideal focus for this research. Materials & Methods In all relevant articles in this field, the use of cultural diplomacy as soft power and audience attraction has been emphasized. Some of them also mention «literature» as one of the tools of cultural diplomacy. However, this topic has not been expanded upon in any of the studies, and particularly, the role and position of A. Ferdowsi and the impact of his literary treasure on the cultural relations between Iran and Russia have not been addressed. This research is grounded in Joseph Nye's theory of soft power, which asserts that the cultural elements of a country, such as language and literature, enhance its global influence. Nye defines soft power as the ability to attract rather than coerce, with cultural diplomacy promoting a coherent image aligned with universal values. The study emphasizes the Shahnameh as a symbol of Iranian culture, leveraging its universal messages to serve as a tool of soft power in Iran's cultural diplomacy in Russia. It highlights the Shahnameh's impact on Russian literary figures and its role in fostering a positive image of Iran. Discussion & Result Ferdowsi is recognized not only as a great poet but also as a cultural and historical figure in Russia, symbolizing the valuable solidarity and friendship between the peoples of Iran and Russia. Through his literary masterpiece, he has strengthened cultural connections between Iran and Russia and fostered unity between the two nations. The necessary conditions for understanding and appreciating the Shahnameh in Russia seem to be well established, as the epic resonates with the nature of the Russian people. Every nation with a stronger and more authentic national pride develops an epic. The influence of the Shahnameh on Russian folklore and literature is so profound that some even trace the roots of Russian heroes back to it. Russian poets and writers greatly value Ferdowsi's epic, believing that the «Shahnameh» reflects a complete history of Iran with its colorful motifs, blending truth and the myths of heroes and kings. The Shahnameh serves as a precious resource for historians, linguists, and researchers, and it can also play a significant role in «literary tourism», which has received less attention. Conclusion In this article, the role and significance of the Shahnameh in shaping a positive image of Iran in Russia and in developing and maintaining cultural relations between the two countries were examined. It was revealed how prominent poets and literary figures not only enrich their national literature but can also serve as instruments of soft power in diplomacy, positively influencing perceptions of their country among other nations. Persian literature, particularly the Shahnameh, with its unique depth and subtlety, acts as a mirror reflecting human values and messages without limitations. The primary function of cultural diplomacy is to present an attractive and favorable image of a country in the international community, especially since public opinion significantly impacts government policies today. The humanistic messages of the Shahnameh align with universal values, enabling it to function as a form of soft power that enhances understanding of Iranian identity and culture beyond its borders, fostering mutual understanding and trust. Persian literature transcends geographical boundaries, embodying cultural and human values abroad, demonstrating Joseph Nye's concepts of «attraction» and «enchantment». This cultural geography, expanded by Persian literature, is notable for its historical depth and its influence on other cultures. Thus, Persian literature and the Shahnameh serve as a bridge connecting diverse audiences worldwide through humanitarian themes such as love, justice, and respect for humanity. To strengthen the Shahnameh's position in Russia and create a positive image of Iranian culture, initiatives such as exhibitions, seminars, competitions, performances, and scholarships focused on Shahnameh studies should be pursued.

Abstract Introduction New historicism is a theory in the field of literary criticism and a subset of poststructuralism that was founded in the late 1970s and early 1980s by Steven Greenblatt. Unlike traditional historicism, which talks about the one-sided influence of history on literature, new historicism believes in the two-way influence of literature and history on each other. New historicists try to answer such questions when examining a text: Who is the author of this text? When was it written? What was the author's intention and purpose? (Unlike formalists, who considered giving importance to the author's intention to be a kind of fallacy), under what circumstances was it written? What pressures were exerted in such circumstances? What interests did the text in question have for the author or other groups in those circumstances? Who could have been the potential audience of this text? And who are its audience now? What possible impact has this text had and is having on its readers? What unconscious factors were effective in the formation of this text? To what extent does this text correspond to the evidence and data related to that period? And finally, to what extent does the text in question confirm the generally accepted picture of that period and to what extent does it contradict it? Regarding the historical background of the formation of the Shahnameh, it should be said that in Khorasan during Ferdowsi’s time, that is, the fourth century, there were three ethnic groups: Iranian, Turkish, and Arab, and racial conflicts were ongoing between them. The three Iranian, Turkish, and Arab discourses each tried to dominate Khorasan, and the Khorasanians (Iranians) naturally felt anger and danger at the fact that their land was being invaded by the Turks and Arabs; therefore, in Khorasan during Ferdowsi’s time, we see wars and religious fanaticism on the one hand, and racial struggles on the other. In Tous, Ferdowsi’s birthplace, the presence of the tombs of Imam Reza and Harun al-Rashid, who were symbols of Shiism and Sunnism, respectively, intensified religious conflicts. This was while the people of Tous also had a bad reputation for religious and political unrest and divisions. Neyshabour, which was the administrative center of Khorasan, was no less than Tous, and the Turks were one of the main elements of the unrest there. The existence of these pressures from Arab and Turkish discourse in Khorasan in the fourth century had prepared the ground for the formation of national and epic stories, and Ferdowsi’s Shahnameh was formed as a result of such a movement. One of the most important issues of Ferdowsi’s time was the issue of the right to rule and the monarchy. Who really has the right to rule over the people? What characteristics should a ruler have? The noble and free Iranians, who were angered by Arab rule and their oppression, wanted to rule by an Iranian king and dynasty. The fourth century and the era of Ferdowsi are considered a period of honor for the Iranian race and nation and the preservation of national and racial politics. Materials & Methods In this research, relying on library studies and with an analytical-descriptive approach, we have tried to examine the story of Khosrow Parviz and Bahram Choubin in Ferdowsi's Shahnameh based on the critique of modern historicism, identify and analyze its discourses, and finally present a new understanding of its meaning. In the research ahead, we intend to answer these questions: What discourses are reflected in the story in question and how is their conflict with each other? What are the dominant (in power) and marginal (outside power) discourses? And what is Ferdowsi's stance towards them and how is it expressed? Do the key characters in the story behave according to rules and laws or not? What are the linguistic expressions of the characters that reflect their worldview? Discussion & Result It seems that in this story, three discourses are represented: Bahram, Khosrow Parviz, and Gordieh, which are in conflict with each other, and each has its own specific linguistic interpretations. The fundamental conflict is between Bahram Choubin and Khosrow Parviz. Bahram represents the Parthian discourse on the one hand and the heroic discourse on the other. Khosrow Parviz also represents the royal discourse on the one hand and the Sasanian discourse on the other. At the beginning, Bahram's discourse is the dominant discourse of the story; but Khosrow later becomes the central discourse. Ferdowsi mentions all three people, namely Bahram Choubin, Khosrow Parviz, and Gordieh, well and with good and desirable qualities, and generally does not give preference to any one of them over the other. Among the characters, Bahram Choubin is a rebellious character who defies the rules. Conclusion Based on what has been said, it can be said that Ferdowsi challenged the official history of the Sassanid period by adding other narratives and did not act passively towards the basic narrative. By putting together inconsistent narratives, he created a broader and fresher narrative, the most important feature of which is polyphony. All of this indicates that although Ferdowsi respects Sassanid values, he is not limited to them. In the narrative that Ferdowsi constructed, various and inconsistent voices, each of which finds its own space to express itself. All of this creates a plot full of ups and downs and inflamed that well reflects the inflammation of Bahram Choubin's time.

Abstract Introduction One of the common principles in Indo-Iranian mythology with common roots is the repeatability and novelty of the identification of heroes: Esfandiar, by repeating the rescue of his two sisters from the clutches of the Turanian Arjasb, is a new manifestation or identification of Fereydoun, Keykavus, by building a fortress with the characteristic of immortality on top of the Alborz, Siavash, by building the fortress of Kang, is another manifestation of Jamshid. Review One of our Iranian narratives that seems to have a very long history in Indo-Iranian mythology and even beyond that in the history of Indo-European people is the narrative of "Siavash". Mehrdad Bahar considers Siavash's narrative to be a reflection of the Mesopotamian narrative of Tammuz and considers Siavash as a plant god. Since there is no other indication in Siavash's narrative other than the growth of a plant from his blood that he is similar to plant gods, in this article, we will seek to find a prototype for Siavash's narrative in Indian mythology. Methodology The methodology of this research is citation-based and relies on the examination of documents, books and comparative study of Iranian and Indian sources to find the common roots of Siavash's narrative. Discussion In the Vedic tradition, Parithavi and Dyaus are said to be the parents of a number of great Indian gods, including Agni and Indra. In India, during the Vedic period, Dyaus was the god of the sky, but in later periods, due to his ineffectiveness, he gave way to Varuna and eventually to Vishnu and Shiva; just as in Iranian mythology, Zartosht, through his religious reforms, abandoned or demoted the great celestial gods of the previous periods and replaced them with more objective and dynamic gods. In the Mahabharata, it is stated that Dyaos was transformed into a human due to a curse; that is, by degrading Dyaos, he was given human status. In terms of similarity in name and behavior, one cannot ignore the similarity between Dyaos and Key Us (Kavi- Osծan or Kᾱus). The idea of ​​his unity with Dyaos, the god of the sky, then makes it more likely that we see him ascending to heaven to regain his former, heavenly position. But since his divine position is already occupied by more powerful gods, he is prevented from accessing that position. But Paritahvi in ​​the Vedas has the role of creator and is the wife of Dyaos and the mother of gods such as Agni and Indra and the earth goddess or Mother Earth. The special role of this woman is the goddess of fertility. Siavash's mother is the Iranian version of Paritahvi in ​​Vedic mythology. Paritahvi had a lower position compared to Dyaos, the sky god who had a higher position, due to his affiliation to the earth. This point is reported in Siavash's narrative as the affiliation of Siavash's mother to the land of Turan. In the Shᾱhnameh, Siavash's mother did not live long after giving birth to Siavash. Perhaps the reason for Siavash's mother's early death can be found in Kretschmer's opinion. According to Kretschmer, the sacred marriage between the God of Heaven and the Mother of Earth leads to the destruction of the Mother of Earth by giving birth to fire; that is, if Kavus and his wife are the representatives of the gods of heaven and earth, then their child Siavash must be the representative of fire, after whose birth his mother is removed from the narrative. On the other hand, if Kavus represents the god of the sky and his wife Farᾱnag, the mother of Siavash, represents the earth and the god of fertility, it must be accepted that in mythological narratives, Iran could have been the sky and Turan the earth. This can lead us to the reason why most mothers or wives of Iranian kings and heroes are attributed to Turan, the land of motherhood and fertility. If Dyaus and Paritahvi are the Indian prototypes of Keykaus and his wife, then their two sons, Agni and Indra, who later take their father's place, must be the Indian prototypes of Siavash and Keykhusrow. The signs of copying Siavash's narration from Agni's narration are much clearer than the Mesopotamian narration that Mehrdad Bahar presented. Agni, in Vedic belief, is the god of fire and the protector of the sacrificial ritual. In Vedic traditions, Agni is always depicted and imagined riding a black goat, just as in Iranian mythology, Siavash is imagined riding a black horse, the Śabrang e Behzad. If in the Mazdai narrative, Azar, the god of fire, is the son of Ahura Mazda, and in Indian mythology, Agni is the son of Dyaus, the god of the sky, then Siavash is also the son of Kavus, the representative of the god of the sky. We see a deeper connection between Siavash and fire in the story of Sudabeh's accusation and his passage through fire. Siavash's entry into the fire is a later account of the ritual of purification and baptism. In the Rig Veda, the attribute of purification is repeatedly attributed to Agni. It is a fact that in purification rituals, fire was sometimes used instead of water. John the Baptist is quoted as saying, “I baptize you with water, but He who is more powerful than I will baptize you with the Holy Spirit and with fire” (Luke 3:16). James George Frazer, in his book The Golden Bough, provides many examples of fire purification rituals. Interestingly, Fraser himself admits that fire festivals were held in Europe in the name of John the Baptist. But the fundamental question is why fire is used for baptism in such rituals? Such rituals seem to be closely related to purification rituals, including Siavash's passage through fire. In the Christian reading, probably, based on the similarity between the fates of Siavash and John, John has replaced Siavash, but Siavash's fire still remains in the purification ritual. What ties Yahya and Siavash together is the beheading of an innocent person and the bloody consequences of their revenge. The story of Siavash's migration to the land of Turan, his motherland, is a recreation of the story of the descent of Agni, the god of fire, from heaven - his father's abode - to earth - his mother's abode, Paritahvi. Siavash is the fire that goes from the heavenly home of his father Keykavus to his motherland of Turan, where he is extinguished. Conclusion Based on what has been said, Siavash in Iranian mythology is considered to represent the Vedic god of fire i.e. Agni, rather than representing the character of vegetable deities.

Abstract Introduction Literature has a broad subject matter, and for this reason, literary studies has never been a pure discipline and has always been in contact with discourses from other disciplines. In interdisciplinary studies, researchers try to find answers to questions that specialized disciplines cannot answer alone by creating interaction and logical connections between different scientific disciplines. Communication science is one of the sciences that has recently entered interdisciplinary studies, and the study of its nonverbal form is very useful in literature. Communication has many meanings, both literally and figuratively. In the terminology, it is any type of exchange of information and thoughts between two or more people. On the other hand, humans have needed to communicate with their fellow humans throughout history and have inevitably used words and non-words. Also, verbal communication is the most important means of human communication, and for this reason, humans are called talking animals. Another branch of communication is nonverbal communication, which includes kinesthetics, vocal behavior, chronology, spatiality, appearance, and tactile perception. Materials & Methods In this article, in a descriptive-analytical manner and with an interdisciplinary approach, the components of non-verbal communication in the written mystical legacy left by "Sheikh Abul-Hasan Kharghani" in important mystical works including: Nafhat al-Uns, Tazkarat al-Awliya, Kashf al-Mahjoob, Risale-i Qushayriyyah, and Nur al-Ulum are examined and analyzed. The main question of the research is whether there are any signs and examples of nonverbal communication components in Kharqani's statements, and if so, in what direction? Sheikh Abul Hasan Kharqani was born, died, and was buried in the village of Kharqan near Bastam. He lived in this village his entire life, and supported his family and the monastery through his own labor and agriculture. Kharqani's words preserved in Nur al-Ulum and other sources demonstrate great mystical power, but at the same time they are devoid of any formal grace, scholarship, or theological discipline. Discussion & Result According to the definition of communication scientists, communication is a process, meaning it is dynamic and constantly changing. Experts in psychology and communication define the concept of communication in a general sense as follows: Communication is the art of transferring information, thoughts, and human behaviors from one person to another. In general, each person uses various means to establish relationships with others and express their needs. What has impressed sociologists more than anything else in the past is the way in which an individual can influence others through their communication and presence. This type of communication can be observed in Sufi circles of monasteries, and from it we arrive at a kind of collective communication. In these communities, the master is at the top and the disciples are at the bottom and are influenced by his words and actions. In fact, the concern of literary researchers is how to examine communication in literary texts. To examine a process such as communication, one must first stop it, like a camera, with the difference that in a photograph the interaction between elements is not visible. In literary texts, the process of communication also stops, but, on the contrary, words try to keep actions and reactions alive. As Hawakawa says: Words are not things themselves; they are just a map that we can use to navigate, to explore the realm of the world. On the other hand, language itself is a process because it is changing. In using language for a process such as nonverbal communication, one must use specific words. The physical world must be frozen in a specific way. Communication goes beyond the exchange of words. In fact, communication can occur without any words at all. Nonverbal communication is communication in which concepts and meanings are exchanged between people through body movements, such as facial expressions, looking, laughing, crying. Nonverbal communication is examined from various perspectives, such as: physical appearance, gestures and movements, facial and eye behavior, bodily behavior, vocal communication, eloquent communication, environment and place, time, food and drink, and music and dancing. In this article, we examined these components in the sayings of Sheikh Abolhassan Kharghani. Conclusion Great mystics such as Sheikh Hassan Kharghani, like all humans, were aware of the importance of communicating with other humans, and despite the advice to remain secretive towards outsiders and unworthy people, they communicated with the seekers of the path in their own unique way. By examining Kharghani's statements in terms of nonverbal communication, his ability to communicate nonverbally, along with his simple and straightforward speech, was clearly revealed. The component of physical appearance in people, occupation, clothing, body parts, and food was the establishment of nonverbal communication. The component of gesture and movement, specifically in hand and head movements such as raising the head and waving the hands, could be divided and examined. The component of facial and eye behavior was reflected in verbs such as turning, seeing with the eyes of the head, dreaming, and spiritual seeing. The specific behavior of the eye, i.e. crying, was also found in his sayings in various forms, such as the crying of men and the crying of sinners. In examining the component of physical behavior, some behaviors were religious and worshipful, such as praying, wearing a turban, and special behavior for the feet has both a mystical meaning and the meaning of a person's normal behavior. Vocal communication is the most frequent and widely used component of non-verbal communication in Kharghani's sayings because the basis for writing these sayings in mystical books was the establishment of vocal communication between the sheikh and his disciples and seekers of the path. Many examples were also found for the types of this component, namely accent, tone, whisper, pitch and inflection, silence, and speaking rate. Also, in the communication component of the Sufis, there was a kind of culture and limits in establishing this type of communication among Sufis. In the components of place and time, religious culture had a direct effect. In examining the musical component, mystical listening was one of the most controversial practices that has both supporters and opponents among Sufis. All findings indicate that Sheikh Kharghani's theological teachings are intertwined with his practical teachings, which are manifested in the context of non-verbal communication.

Abstract Introduction Happiness is one of the positive emotions that humans have taken many paths to achieve, and thinkers and elders of every nation and ethnic group have always discussed and studied this concept and have conducted extensive research. Among these sciences are positive psychology and mysticism; positive psychology is a branch of psychology that pays special attention to happiness and considers it to have three components: 1- positive emotions, 2- fascination, and 3- meaning (Rashid and Seligman, 2013: 125). Seligman (2009) also considers happiness to have two natures: pleasures and satisfactions. Some components of happiness in positive psychology can be compared with happiness in the perspective of Islamic mystics, including Khajeh Abdollah Ansari. In his thoughts, by establishing a connection between Sharia and Tariqat, Khwaja has reconciled Sahu and Sukar with each other and has used happiness as an important factor for achieving educational goals, such that a significant part of his ideas in Manazil-ul-Sa'irin belong to happiness and its manifestations. The aim of the present study is to adapt happiness in Manazil-ul-Sa'irin based on happiness in positive psychology. Materials & Methods In the present study, which is an interdisciplinary and library study, in the first part, the concept of happiness in the Manazil-ul-Sa'irin and its examples will be examined using the qualitative content analysis method based on happiness in positive psychology. In the second part of the article, the similarities and differences between the two perspectives on happiness will be mentioned using a comparative method. Discussion & Result Happiness in mysticism is derived from the verses of the Quran and hadiths. Mystics, considering the Quranic verses and the prophetic hadiths, consider true happiness to be dependent on factors such as: hope, contentment, love and affection, knowledge of the supreme truth, faith and intimacy with Him, and servitude and obedience to God, and consider worldly happiness to be a great obstacle in the path and conduct and achieving lasting happiness (Mir bagheri fard et al., 2014: 124-97). Khajeh Abdollah Ansari’s approach to happiness in the book Manazil-ul-Sa’irin is consistent with the Quran and religious sources. The main theme of happiness is one of the main themes of this book, which can be examined in two categories: factors and manifestations of happiness.

The factors that create happiness in the Manazil-ul-Sa’irin have three subcategories: 1- Satisfaction, 2- Desire, and 3- Love, each of which can be divided into three levels: 1- General, 2- Specific, and 3- Particular in Specific. The manifestations of happiness in the Manazil-ul-Sa’irin have four subcategories, such as: 1- Ecstasy 2- Intoxication 3- Delight 4- Immersion, each of which in turn has three levels: 1- Beginning 2- Middle and 3- End, which correspond to the topic of "immersion" in positive psychology.

In the second part of the article, we have discussed the similarities and differences of happiness from the perspective of Khajeh Abdullah and positive psychology:

Similarities of happiness in the two schools:
1 - Attention to non-sensory pleasures in the two schools 2 - The superiority of virtue-based pleasures and their role in creating lasting happiness 3 - The existence of a significant positive relationship between happiness and religious attitude in the two perspectives 4 - Using one's own capabilities in achieving happiness: in the Manazil-ul-Sa’irin virtues such as love, hope, contentment and divine knowledge and in positive psychology: gratitude, forgiveness, hope and resilience.
Differences:

1 - Khajeh Abdullah's turning away from worldly happiness and happiness towards the Almighty 2- Difference in the ultimate goal and the object of happiness in the two perspectives: The ultimate goal is unclear in Seligman's theory and happiness is merely in everyday life. Conclusion By comparative study of happiness in positive psychology and the Manazil-ul-Sa’irin, we came to the conclusion that there are three approaches to happiness in positive psychology: the hedonistic, enthusiastic and semantic life approach. Among these three approaches, spirituality and religious faith are important factors for happiness in the second and third approaches, which correspond to the factors that create happiness in the Manazil-ul-Sa’irin, which are: contentment, hope, and love in some aspects, with the difference that the main axis of the factors that create happiness in the Manazil-ul-Sa’irin is summarized in the relationship with God, recognition and knowledge of Him, contentment, hope, and love for the divine deity. Each of the manifestations of happiness in the Manazil-ul-Sa’irin is divided into three degrees: general, specific, and particular in specific. Since the seeker, by experiencing each of these states, becomes selfless and forgets the virtual existence and experiences the peak of happiness by reaching divine proximity, he sinks into inundation. According to the aforementioned material, it is worth noting that the type of happiness in the Manazil-ul-Sa’irin overlaps with the three components of happiness such as: positive emotion, fascination, and meaningfulness in positive psychology in various external and material states. In both approaches, happiness is considered an effective factor in self-development, cultivating inner talents, and strengthening positive human traits and capabilities. However, in spirituality-based happiness in the Manazil-ul-Sa’irin, the main focus of creating happiness depends on factors such as: recognition and knowledge of God, satisfaction, hope, and love for the divine deity.

Abstract Introduction Psychoanalytic criticism is one of the new methods in the field of literary studies, especially interdisciplinary research, and is the result of their communication and collaboration. Freud and great theorists such as Jung, Adler, Fromm, Melanie Klein, Wincott, etc., followed Freud in the path of psychoanalytic criticism and conducted studies; but the only person who revived Freudian criticism was the French psychoanalyst Jacques Lacan. By understanding the relationship between the symbolic system and the subject and proposing the view that the unconscious has a structure similar to language, he created a new way to understand the maneuver of unconscious desire in the text. Through his studies, Lacan justified and explained difficult but not alien terms such as the imaginary field, the mirror stage, the symbolic, the real, and the subject, the language-like structure of the unconscious, fantasy, jouissance, lack, and the phallus - which are used in the fields of literature and cultural studies. The key element of Lacan’s perspective is the issue of loss; a loss that a person is caught in and must seek and live throughout his life And this issue became an influential factor in conducting the present study on the novel " Mard-e Kaboud " by "Payam Azizi" (winner of the "Wow" literary award), a novel in which loss plays a prominent role and the main character of the novel is constantly tormented by a fundamental loss. Materials & Methods The present study will examine and analyze the novel " Mard-e Kaboud " by "Payam Azizi" in a descriptive-analytical manner based on Lacan's ideas, with the explanation that the aim of the present study is not simply to examine and identify the element of loss; but rather the psychoanalytic terms used in Lacan's thought will be examined and adapted to the original text as far as they are applicable in the field of literature and the story allows it so that the reader, in addition to better understanding the novel, can see examples of Lacanian terms in the literary text and, consequently, in human life. Discussion & Result The novel " Mard-e Kaboud " is classified as a psychological novel in terms of content And Payam Azizi has managed to create a different work by breaking the habit of creating the novel, so that the reader can see tirelessness and passing through different signifiers from a new perspective And for this reason, a new reading of the aforementioned text has been provided based on the ideas of psychology and especially Lacanian criticism In order to recognize the hidden layers of the text, including traumatic factors and elements of the emergence of psychological blockage in the fictional character and the methods of removing it, the effect of linguistic factors (language system and metaphor) in expressing or suppressing the subject's desire, the superego's prevention of the subject's transformation and passivity, etc., all of which have been well explained by Lacan. Conclusion A study and reading of the novel based on Lacan's theory shows that many of the elements in Lacan's ideas are present in the novel Mard-e Kaboud; however, the story's axis is formed around two concepts: "father's name" and "psychological blockages." The story begins with a description of the teacher's moments of mental impasse and increases in intensity until the end of the story. The large volume of punctuation marks in the text indicates the dominance of this state that the teacher is unable to describe accurately. Another interesting point of note in the novel is that all the characters are nameless and their identification and distinction is based on their distinctive attributes or jobs (savior, boxer, one hundred and thirty kilos, supervisor, manager, blue man, etc.). This narrative flow itself shows the heavy shadow of reality that has made it difficult to name and symbolize the reality of phenomena, but the teacher sometimes uses the element of description - which is to some extent a relative treatment of mental blockage and an aid in symbolizing phenomena - to express traumatic factors. The most important factors that solve the problem in moments of spiritual blockage in the novel The Blue Man are: the principal's calm and occasional behavior with the teacher and his guidance in the classroom management method, which has a positive effect on the teacher's psyche, The language system and linguistic metaphors guide the subject to express or suppress desire in the best possible way. The phallus, as a bridge to achieve the ultimate goal, repeatedly gives the teacher hope to continue as a teacher throughout the story. The superego by stimulating the teacher's conscience, helps him continue the symbolic system and get out of passivity; but the only problem is its excessive dependence on the meaningfulness of the ideology of the symbolic system. It also works better where it is used with the phallus. The pure sense of jouissance is so pleasurable for the teacher that the teacher's futility does not wear him down, he becomes more resistant to hardships and even willing to be punished. Also, the most important factor in the continuity of the symbolic system of this novel, unlike other novels - where the "small object a" plays a central role - is the phallus element, and the small object a has a hidden role, especially in relation to the teacher. Also, in this novel, separation - which is a proof of the subject's rationality and desire – occurs, The most important factors involved in it, in order of importance, are: the subject's disappointment in obtaining the phallus and the small object a, disruption in the function of the father's name, loss of meaning in the symbolic system, and the interference of the imaginary space of the teacher's colleagues in the symbolic system (the narcissism and pride of the retired teacher and the supervisor).