Literary Interdisciplinary Research

Abstract Introduction Human societies consist of people who differ from each other in terms of appearance, culture, lifestyle, morals and beliefs, etc., in such a situation, incompatibility, differences seem inevitable, but managing, and minimizing the existing incompatibilities is one of the basic conditions of a peaceful life. To achieve a space where people understand the "normality of these differences" and are ready to put aside any negative values ​​and prejudices and discriminatory views. You should try to fill those knowledge gaps that lead to conflict and discrimination; First, by enlightening about the importance of social tolerance and then by recognizing and rooting the factors of impotence. Rereading culture and studying cultural and literary productions, especially popular literature, can play an important role in representing the types and factors of poverty. Materials & Methods Many parables are the summary of a detailed allegory of a long folk story, which are expressed in the shortest and most beautiful form possible and flow in a specific and common language. The brevity of proverbs has made them more effective than other literary genres, and it can be said that their influence has caused their durability and survival over the years.From a sociological perspective, sociologists such as Peter King consider tolerance to be a part of social capital. Peter King divides tolerance into four types: 1. Ideological tolerance, 2. Organizational tolerance, 3. Identity tolerance, 4. Behavioral tolerance (Bashiriyeh, 1379: 71). In this division, identity tolerance means exercising tolerance towards characteristics that are not optional and includes tolerance towards followers of other religions (religious tolerance), tolerance towards people of other nationalities (national tolerance) and tolerance towards another ethnicity (ethnic tolerance). Political tolerance that refers to the acceptance of rights for groups that are not approved by the individual. Political tolerance means the recognition of the right of assembly of the owners of opposing opinions and the right of protest for groups that are not approved by the individual. Behavioral tolerance means not being harsh towards some behavioral patterns that are incorrect in the person's opinion, which includes three types of tolerance: : Tolerance in the patterns of sexual relations, tolerance towards crime and tolerance towards criminals. These three types of tolerance were measured using six situations that a person may be in in his relationships with others. The level of a person's willingness to accept these situations will show the level of his tolerance. These situations include marriage, neighborhood, companionship, partnership, cohabitation and transaction. (ibid) Gold Schmidt has analytically divided social tolerance into active and passive groups; Active tolerance, in turn, is divided into two categories: abstract and objective. Abstract active tolerance means that a person verbally believes in tolerance towards others who are different Although negative tolerance is a type of tolerance, but since they emphasize individualism and ignore the collective, they reinforce intolerance and strengthen the social divide. And on the other hand, by emphasizing personal utilitarianism, they invite people to negative tolerance, passivity, and indifference towards others, among the examples of impotence. Discussion & Result The proverbs studied in this research were extracted from the great collection of Persian proverbs (Hasan Zulfiqari, 2012). This book is a culture that is arranged in two volumes and contains about one hundred thousand proverbs and includes common proverbs in the territory of cultural Iran and the cultural areas of Persian speakers. On the one hand, it includes the proverbs of all Iranian dialects and languages, and on the other hand, it also includes Persian proverbs beyond the political borders of Iran today The proverbs have been collected and numbered in alphabetical order from 1 to 99621, and in addition to the fact that each proverb is identified with a number, the origin and cultural and linguistic territory of each proverb is mentioned in the column. In addition, this dictionary contains a detailed thematic index, which is the general thematic classification of proverbs. In this research, 100 proverbs were extracted based on the topic and then categorized based on the desired components. In this research, the registration number in the big dictionary of Persian proverbs is used as the identification number of each proverb. In this research, 100 proverbs were extracted based on the topic and then categorized based on the desired components. In this research, the registration number in the big dictionary of Persian proverbs is used as the identification number of each proverb. Conclusion The results of this research show that in the 100 proverbs studied, 6 components of identity can be proposed: religious (9 proverbs), ethnic (17 proverbs), identity (19 proverbs), behavioral (2 proverbs), gender (22 proverbs), and general (14 proverbs). And among this, gender impotence has the highest number and frequency, which at this level can show the greater influence of the patriarchal discourse and the hegemonic thinking of men's superiority in the level of impotence compared to other discourses. Among the components of impunity, proverbs containing injustice with criminals have a low frequency compared to other forms of injustice. This can indicate a cultural silence and an effort to keep silent and not to incite crime and to prevent the normalization of crime, which itself is considered a cultural measure to reduce dogma by preventing normalization and normalization. According to the research findings listed in tables No. 1, 2, 3, 4, 5, 6 in Persian proverbs, there are proverbs Based on differences in religion, appearance, social class and income level, place of residence, ethnicity, and gender, there is an unequal view of different human groups, which is a sign of injustice. Also, based on the research findings listed in Table No. 7, there are proverbs in Persian proverbs. Emphasizing individualism and personal utilitarianism, it shows the social gap and disconnection between people. This form of tolerance, is actually intolerance towards oneself and a kind of distance from rationality. For example, tolerating oppressors and accepting social inequality is a negative form of tolerance that turns people into passive beings and ultimately frustrated people whose agency has been reduced.

Abstract Introduction In the twentieth century, with the expansion of philosophical, literary, and psychological schools of thought, more comprehensive perspectives on the relationship between literature and society were presented. Literary sociology emerged as an independent academic discipline through the efforts of researchers such as George Lukács and Lucien Goldman. Consequently, the connection and bond between society and literature became evident and indisputable. Literature came to be seen as a reflection of a society's ideals and sufferings, encompassing its beliefs, values, thoughts, and opinions. It provides an overall image, either directly or indirectly, of the living conditions and the circumstances of different social strata and classes. In fact, literature is a social institution that uses language as a means of expression; it is a product of society that depicts life, which largely represents a social reality. Both the natural world and the inner, subjective world of the individual are subjects of "imitation" in literature. Therefore, literature is born from specific social institutions and carries a social function that cannot be individualistic (Wallek & Warren, 1994: 99). When an author creates a work, that work cannot be alien to society because it takes place within that very society, and its structure is a reflection of the real structure of that society. Objectification is a theory that first emerged in North America within the field of social psychology. Prominent figures in this theory include Barbara Fredrickson and Tomi-Ann Roberts, who have conducted research in this area. Although the discussion of individuality and objectification has always been a recurring theme in sociological and social science theories (Sajjadi and Sajjadi, 2021: 94), objectification is the key theme of the Marxist Hungarian philosopher Georg Lukács (1923) as part of his dialectical theory. It was presented in his famous book History and Class Consciousness. He dedicated an important section of this book to "Objectification and the Proletariat," in which he combined Marx’s concepts and views—such as alienation and the commodity fetishism—with Weber’s concept of rationalization, offering his interpretation of this phenomenon within a Hegelian framework. According to him, the subjects themselves, even their consciousness and equalization, gradually extend to all human activities and relations, and exactly become objects (Samimi, 2006: 224). Materials & Methods The three-volume novel Passing Through Hardships by Alexei Tolstoy, besides narrating World War I and the Russian Civil War between the Tsarist monarchists and the Bolsheviks, also touches on the objectification of individuals within the story. Similarly, elements of objectification can be seen in some parts of The Symphony of the Dead by Abbas Maroufi. Therefore, this article aims, through a documentary-qualitative method, to first define the term objectification and then explain the ways individuals in society are objectified, analyze the objectification condition of characters and its manifestations, and in other words, examine the consequences of reification in these two works based on Lukács’s perspective. The concept of objectification can be analyzed from two perspectives: 1) the individuals and methods that push members of society toward objectification, and 2) the consequences of objectification and its objective and subjective manifestations. The first aspect refers to systems that, through mechanisms and arrangements, lead individuals toward commodification. Opposing these are alienated and passive masses who are dehumanized to some extent and occupy a passive position, following dictated decisions and plans and consequently becoming consumers of commodities.In the present study, both aspects of this process have been analyzed in these two novels. Discussion & Result The system and culture of domination have conquered society's mind by imposing the ideology of consumption through psychological tools and mechanisms such as media, visual and linguistic advertising, speech, sight, and hearing, overwhelming the entire community with their desired culture to achieve their goals and obtain massive profits. Conclusion The present article, focusing on the sociological components of objectification from Lukács's perspective, points to the culture industry, media, advertising, and fashion as methods of objectifying individuals. The consequence of objectification, whose mental manifestation is alienation and new slavery, and whose concrete expression is the obedience of humans in consuming goods imposed on them by the owners of power and wealth, corresponds in both works to Lukács's theory of the methods and consequences of objectification. Liberation from passivity and obedience, or in other words, escape from objectification, occurs through the influence of the very awareness that Lukács discusses. However, due to social, cultural, and familial pressures, the characters in these two works feel a sense of meaninglessness and emptiness. This situation causes them to become objects who move in the world around them without finding themselves in it. Changes in human relationships, especially in The Symphony of the Dead, and the loss of meaning in life illustrate the impact of the phenomenon of objectification on human psyche and the existing challenges in society.

Abstract Introduction Archetypal criticism is one of the most frequently used interdisciplinary approaches in literature. Carl Gustav Jung, a 20th-century psychoanalyst and founder of the school of analytical psychology, considered the "Individuation Process" one of the fundamental archetypes in his theory. This process represents an inner journey towards perfection and confronting the self, which outlines the evolution of personality and the method of achieving psychological maturity. According to Jung, the individuation process occurs when a person, in the course of an inner journey, gains knowledge of their personality dimensions. Concepts like the Shadow, Persona, Anima, Animous, Wise Old Man, Self, conscious, and unconscious are prominent archetypes in Jung's theory that play a role in the individual's achievement of individuation. The unconscious holds an important position in Jung's theory and consists of two layers: the personal unconscious and the collective unconscious. The personal unconscious contains the individual's repressed tendencies and feelings, while the collective unconscious, as the deepest layer of the human psyche, includes memories that are the shared inheritance of mankind. The Wise Old Man emerges as a mentor and guide and directs the incapacitated hero toward their destination. The Shadow represents the base, animalistic, and undesirable aspects of the personality that the individual detests. Accepting the Shadow is the first step on the path to self-knowledge. The Persona is the image that the individual presents to the outside world, concealing their traits behind it. The Anima is the feminine archetype and is responsible for embodying feminine tendencies in the male soul, and the Animous is the embodiment of the masculine element in the unconscious mind of women and is responsible for thinking and reasoning in women. Each of these two possesses negative or positive aspects that play a role in achieving individuation. Materials & Methods The present article, utilizing a descriptive-analytical method and using library data and studies, seeks to examine the novel "Bamdade Khomar" by Fattaneh Haj Seyyed Javadi within the framework of Jung's psychological theory. In fact, by analyzing the main character and other influential characters from the perspective of the concepts and archetypes of Jung's theory, it intends to specify the manifestation of individuation in the mentioned work. This research seeks to answer the questions: How does the main character traverse the path of individuation, and which of the individuation concepts play a role during this process? Discussion & Result The individuation process is a cognitive process and is considered a type of psychological growth. This process usually occurs in middle age and steers the person from a state of fragmentation and dependence towards psychological integration and the achievement of the true Self. The sequence of events in the novel "Bamdade Khomar" and the life of its central character portray Jung's individuation process. The retrieval of Mahboubeh’s memories at the beginning of the story initiates a mental journey that reveals the flow of individuation and provides a context for analyzing the effective factors in this path with an archetypal approach. This novel is a scene of love-making between characters who, in the hidden layers of their unconscious, benefit from the shared heritage of humanity, which is love, and their fate is determined by this heritage. Mahboubeh's father appears as the Wise Old Man and saves her from the ruined life with Rahim and returns her to her former safe life. In her shared life with Rahim, Mahboubeh inadvertently tends towards accepting negative aspects due to constant harassment. After a while, she admits that she learned inappropriate behaviors from him. This confession is the point of Mahboubeh's confrontation with her Shadow. The effort to escape these reprehensible traits and the accumulation of repressed emotions is the first step toward freedom from wickedness and the beginning of the path to individuation. After adopting several Personas in various situations, Mahboubeh finally removes the mask from her face. The removal of these masks in honest conversations with Mansour paves the way for further transformation. Initially, the negative aspect of the Animous led Mahboubeh towards a wrong love; but later, by accepting Mansour as an embodiment of the psychic Animous, she achieves the positive aspect of the Animous, which signifies logic and reason. Mahboubeh's union with the positive aspect of the Animous in the final stages of her journey leads to her courage to leave the first life and search for the true meaning. In addition to the influence of some archetypal symbols and situations, including the white color, the number seven, the tree and plant, seasons, marriage, etc., Mahboubeh’s final transformation was dependent on a dream. Sleep and dreams are a manifestation of the unconscious mind and a tool for communication between the unconscious and conscious. Observing the dream leads Mahboubeh to the station of individuation, and by accepting the surrounding truths, she completes her path of individuation. Conclusion In the individuation process, the individual achieves wholeness and distinctiveness through confronting the Shadow, setting aside the Persona, uniting with the Anima and Animous, and benefiting from the guidance of the Wise Old Man. The research results indicate that the novel "Bamdade Khomar" depicts a successful journey on the path of Mahboubeh's individuation. The journey of Mahboubeh's character began with the identification and confrontation with the Shadow (acceptance of negative environmental influences and imitation of them). Then, by passing through the superficial layers (social and defensive Personas) and confronting the inner truth, she proceeded to integrate her unconscious aspects. Finally, her remarriage enabled her to achieve her true Self with psychological maturity and integration, and to be freed from the bondage of unhealthy relationships. Thus, the tragedies of her first life turned into psychological perfection in the second phase of life, and her individuation journey successfully concludes.

Abstract 1.Introduction
Persian and Kurdish literatures are among the richest and most prolific literatures in Asia and the world. A brief overview of the literary history of these two languages reveals that, due to their geographical proximity and cultural and economic exchanges throughout various historical periods and the present, numerous similarities can be found between the literary movements and trends in both cultures. Nima Yooshij (1895–1959) is one of the most prominent pioneers who liberated Persian poetry from the constraints of classical prosodic meters and presented a new poetic form and style to the audience. Similarly, Abdullah Goran (1904–1962) is recognized as the father of modern Sorani Kurdish poetry; he was the first to free Sorani Kurdish poetry from the strictures of classical prosody and syllabic meters, revitalizing the poetry with a fresh form and spirit.
This study aims to explore the following issues:
a) The historical and social contexts behind the emergence of modern Persian and Sorani Kurdish poetry, highlighting the similarities and differences between these modernist movements.
b) The similarities and differences of these movements in terms of cultural capital and habitus based on Pierre Bourdieu’s theory of practice.
c) The influence of the mindset, ideology, life experiences, and disposition of each modern poet in the emergence of modern poetry.

2.Materials & Methods
This interdisciplinary study employs a descriptive-analytical and documentary research method based on library studies and data mining through exploration of scientific online databases. Before commencing the analysis, the theoretical framework of the study is presented. Subsequently, based on the data derived from the theoretical framework, an examination of the poetry of the target poets is conducted.

3.Discussion & Result
3-1. The Field of Literary Production in the period of Nima and Goran
In the subfield of Kurdish poetry during Goran’s era, there exists a fundamental and essential difference from the subfield of Persian poetry in Nima’s time: the absence of the concept of “literary struggle” in the same form and intensity as it appeared in the Persian poetic subfield. In other words, on the one hand, because modernist Kurdish poets before and during Goran were to a considerable extent familiar with modern Ottoman and European literature and had been exposed to various forms of modern poetry, there was relatively little resistance to breaking away from the traditional structures of Kurdish poetry and moving toward free verse liberated from meter and rhyme. On the other hand, even if there were disputes or disagreements, they were never recorded or manifested in the form of literary polemics as clearly and explicitly as seen in Persian literary history.
3-2. Nima’s and Goran’s Cultural, Social, and Symbolic Capitals
A turning point in the economic capital of Nima’s family, which significantly contributed to his success, was the insistence of his family—particularly his mother—on enrolling him at the St. Louis School in Tehran. After graduating from St. Louis, Nima was employed at the Ministry of Finance with a modest salary, which meant he could financially support himself to some extent. On the other hand, his wife Aliyeh’s employment—with a stable income—also served as a form of economic capital for Nima, as her financial support during times when he was unemployed alleviated his concerns about poverty and household expenses.
Due to the forms of capital he possessed, Goran developed a new habitus, which became ingrained in him. By establishing a dialectical relationship between this habitus and his positioning within the Kurdish literary field, he was able to actualize this refined literary disposition, taste, and approach in practice. This action, as noted by Shayānmehr (2019: 53), "is shaped based on practical sense; it is not merely reliant on rational and calculated reasoning, but has a reactive dimension." In essence, it is a response to the transformations occurring in external social and literary fields.
4.Conclusion
The modern Persian and Sorani Kurdish poetry movements are recognized by prominent figures such as Nima Yooshij and Abdullah Goran. The findings indicate that the major political and social changes that took place in the late nineteenth and the first half of the twentieth century in Iran and Kurdistan constitute the primary and most significant reasons for the transformation of literature and reform of poetry in these two regions. The Constitutional Revolution and its aftermath, along with Sheikh Mahmoud’s uprising in Sulaymaniyah, stand out as the most prominent factors. Additionally, the presence of various forms of capital—such as foreign language proficiency, familiarity with and study of modern European literature and poetry, relatively stable economic conditions during certain periods of the poets’ lives, social connections, and access to modern educational institutions—led to the establishment of a shared habitus among poets like Nima and Goran.
The results also revealed that the modes of practice of pioneering poets like Nima and Goran were similar, and that certain common factors and shared experiences in their lives and literary activities contributed to the creation of poetry in new and modern forms and content. Their possession of shared cultural capital—such as knowledge of foreign languages and study of European modernist poets, an aesthetic sensibility grounded in literary criticism, and editorial involvement in journals such as Music for Nima and newspapers like Jin and Bayan for Goran—are among the most significant similarities between the two. The findings further show that the concept of “struggle” or “conflict,” which is intense in the subfield of Persian poetry between veteran and emerging poets, is not evident in the Kurdish poetic subfield. Moreover, unlike the Persian literary community, many fields, including the field of literary production during Goran’s era, were aligned with and served the political field.

Abstract Introduction It is often assumed that legends and narratives handed down from predecessors are abstract narratives and stories absolute of human time, in which no signs of active and dynamic discourse and discursive politics can be found. Such an assumption makes the path of discourse analysis and the examination of discursive patterns in these narratives seem blocked and inept. However, with the help of many contemporary sociological and philosophical studies, the scope of literary criticism and research studies of these narratives can be expanded. Through interdisciplinary research approaches, it can be shown that many influential poets in the realm of literature, especially poetry, were not merely unconditional narrators and reporters of the knowledge of predecessors; rather, relying on their pivotal role, will, and agency in human society, and the power of creativity and creation in the realm of understanding, wisdom, and language, they envisioned a free and unexpected perspective in their narrative stories. Attention and contemplation of these perspectives, in addition to expanding the scope of literary studies and criticism, makes it possible for the literary critic and reader, who seeks the sublime nature of poetic language, to discover and explain ways to dynamize meaning and open paths for dialogue, and to show how influential poets, unlike orators and storytellers, have strengthened and made the domain of poetry fruitful using which literary and linguistic possibilities. Materials & Methods Based on the aforementioned, this article sought to provide a new reading of the discourse of historical politics in the Shahnameh. For this purpose, relying on theories and findings of contemporary philosophy and sociology, it examined and analyzed three relatively primary and legendary narratives of Jamshid, Kaveh, and Zahhak and identified their discursive patterns based on descriptive-analytical research methods. Discussion & Result The results of the research indicated that Shahnameh cannot be considered merely a collection of documented narratives and quotations from the knowledge, understanding, and sayings of predecessors; rather, Ferdowsi, by virtue of being a sage, has engaged in reading and analyzing the perspectives of his predecessors and has filled the sublime language of his poetry with categories he has created, each of which appears as an object before the understanding and wisdom of the aware reader. The main feature of these objects is that they are in empathy and fusion with the findings of sociological and philosophical perspectives, transcending the framework of cosmic time during reading and bringing the meaning of the text closer to human time, lived experience, and the reality of human social life. In this process, the poet’s metaphor and metaphorical perspective many of these pure and abstract narratives with new concepts and significances, and in turn, direct the poetic language from the direction of the message towards the expanse of the reader’s understanding and wisdom. The result of this direction and guidance is that the text is accompanied by dialogism and wise dialogues, and a conversation begins between the horizon of the poet’s mind on one hand, and the intellectual relations, lived experience, and requirements and conditions of life recorded in the mind and wisdom of the reader on the other. On this path, metaphor and its semantic dynamism and generativity are the poet’s best and most important linguistic wealth, leading to the birth of novel concepts and new semantic significances and relationships in poetry. But this living and dynamic language of metaphor has a solid and firm foundation which, according to the definition of philosophers, can be referred to as freedom conditioned by will; because metaphor is the pinnacle of the poet’s free-thinking and gives him the power and authority to, through the freedom arising from metaphor, exert his role as an agent and active human within the findings, experiences, and even narratives of others. Without considering this point, the stories of the Shahnameh would be limited to reporting worn-out events in the pages of history. However, attention to the category of metaphor and the freedom conditioned by will arising from it ensures the dynamism of meaning and the vitality of discourse. Following this assurance, Ferdowsi sees every legend and Event as a form of human life and lived experience. Although time and place in legend are motionless and static, and human action is limited to changing his individual state, his poetic language, to exert will and influence within the constraints of the legend, uses metaphor to create dynamic times and places within it. Thus, the poet’s discursive politics and his freedom conditioned by will make the time and place of the legend tangible and understandable for the reader. On the other hand, by creating novel plots within the reported discourse of the legend, Ferdowsi actually elevates his individuality and wisdom as a poet beyond that of a third-person narrator and puts his historical politics into practice as a conscious and thoughtful human. Furthermore, The freedom of The will has created the opportunity in his poetry for the reader not to see a separation and distinction between lived time and sacred time, allowing the story to merge with the legendary past. This very characteristic turns the meaning of the text into a world-text and fills the legends and myths related to Jamshid, Fereydun, and Zahhak with contemplative processes and discursive politics. Conclusion The aware reader finds the poet to be a person of wisdom and politics and sees his poetry as a world-text of thoughts and understandings that has not been composed without purpose and merely to record and transmit the thoughts and perspectives of predecessors. From this viewpoint, Ferdowsi’s epic poetry, known to its audience as the Shahnameh, is a composition in the form of a narrative story that tries to express the thoughts, contemplations, aspirations, and politics of humans from human society within the documented experiences of predecessors. However, these aspirations and thoughts are presented in accordance with the conditions of life and the requirements of the era; because from the perspective of literary scholars, poetry is the highest and most sublime language for explaining human thoughts, social hopes, and sufferings.

Abstract introduction Psychoanalytic criticism is a type of literary criticism that is based on psychoanalytic theories. In the last century, the psychological analysis of characters in literary works has expanded, and Jeffrey Young's theory of schema therapy has played an important role in this field. Young believes that the roots of mental disorders lie in adverse childhood experiences, mental disorders, and violent relationships. The novel Night of the Mirage effectively conveys the psychological, emotional, and social characteristics of the people in society. The author's meticulousness in the way he describes the characters in the novel and their mental states shows his attention to the principles of psychology. Considering this, several characters in the story can be examined within the framework of Young's schema therapy theory. Materials & Methods Since examining all the characters in the novel Shab-e Sarab (The Night of Mirage) is beyond the scope of the research, the main character of the story, namely Rahim, who suffers from psychological disorders, was chosen for this study. Studies show that the roots of Rahim's problems go back to his childhood and adolescence. This issue has led the authors of this study to Jeffrey Young's theory of schema therapy. The authors, using a descriptive-analytical approach based on the novel's text, seek to answer these questions: which of the internal schemas does Rahim's character suffer from; which schema dominates Rahim's character the most; what are the causes of the emergence of these schemas in Rahim's character, and what are Rahim's coping strategies against these internal schemas? Discussion & Result Schemas are cognitive frameworks and patterns that are formed in the early years of life based on a child's experiences and interactions with others. These structures help to understand and process events and give them meaning and significance. This stable cognitive structure, formed during childhood or adolescence, expands throughout life and accompanies the individual until the end of their life. The influence of the schema shapes our view of ourselves, others, and the world. Among the schemas that Jeffrey Young has mentioned, we can mention abandonment, distrust, emotional deprivation, imperfection, shame, and dependence; of course, not all schemas are formed based on traumatic events or childhood abuse; in such a way that a dependency schema may arise in a person's mind without experiencing traumatic events in childhood; because in childhood, he was completely dominated and supported by his parents. Although not all schemas have developmental and traumatic roots, they are all disruptive to a healthy life. Schemas arise due to the unsatisfaction of five emotional needs, which are: secure attachment to others, autonomy and adequacy, freedom in expressing needs and emotions, spontaneity and fun, and realistic limitations. A person suffering from these schemas may sometimes engage in coping strategies. The patient uses self-destructive behaviors when the schemas are triggered and to cope with them; such as jealously blaming others by the patient who has an abandonment schema, self-deprecating statements by the patient who has a deficiency schema, asking for help by the patient who has a dependency schema, obedience by the patient who has an obedience schema, and fearful avoidance by the patient who has a vulnerability schema to harm or illness. Surrender, avoidance, or excessive compensation behaviors will only perpetuate the schemas. Patients must modify their coping strategies to enhance their schemas, thereby satisfying their unmet needs. Discussion & Result In the story of the Night of Mirage, the audience comes to understand Rahim's character and the hidden layers of his psyche as he navigates the challenges and traumas of life. This narrative is far more than an ordinary story; through the author's characterization and in-depth look at Rahim's character in the story, the audience understands Rahim's inner and emotional problems, which are revealed by Rahim's psychological and behavioral characteristics in the story. The studies conducted show that the schemas of abandonment, distrust, emotional deprivation, dependence, social isolation, imperfection, and shame are found in Rahim's personality, of which the abandonment schema has gained particular prominence within him. It seems that losing his father in childhood and, as a result of Rahim's strong dependence on his mother, are among the most important factors that have intensified Rahim's personality schemas and created traps in his life, which are reflected in Rahim's behavior and decisions. Therefore, by analyzing Rahim's personality from the perspective of Jeffrey Young's schema therapy theory, a different and deeper understanding of the events and incidents that occur in the course of the story can be achieved. This analysis may pave the way for discovering new connections between Rahim's experiences and his mental and psychological patterns. The events of the story clearly and specifically link the roots of Rahim's existential traps to his childhood and the abnormal experiences he encountered at that time. The narration of the story allows the audience to analyze more carefully and thoughtfully the conditions and situations that led to the formation of these traps; in other words, the story shows how these traps can lead to a vicious cycle; as unpleasant experiences in childhood lead to the formation of psychologically damaging patterns that, in adulthood, make Rahim incapable of facing emotional and social situations; as a result, he faces repeated failures in many aspects of his life, which intensifies his feelings of loneliness and helplessness and frustration.

Abstract Extended Abstract The present study aims to identify and conceptualize “the literature of displacement” as a neglected subcategory within migration literature by examining narrative prose texts published in “Roshd-e-Danesh‌Amouz” magazine during the 1980s. This decade, which coincided with the Iran–Iraq War, represents one of the most significant historical periods of large-scale internal relocations across the country. Consequently, this sociocultural context allows for a detailed analysis of lived experiences of displacement—particularly among children and adolescents. Employing a descriptive–analytical approach based on content analysis within an exploratory framework lacking direct theoretical precedence, the research seeks to answer the following question: What constitutes the literature of displacement, and what elements distinguish it from migration literature? In existing scholarship, human movement is generally examined under the umbrella of migration literature—a concept primarily referring to the act of leaving one’s homeland and settling in a foreign land, often explored through political, social, or postcolonial lenses. In contrast, “displacement” as a form of domestic relocation has received attention in the humanities (particularly geography and anthropology) but has seldom been treated as an independent category within literary studies, and is frequently subsumed under migration narratives. By disentangling these two phenomena, the present study demonstrates that displacement possesses distinctive characteristics not only in terms of geography but also in lived experience, identity formation, and literary representation. The findings reveal that the literatures of displacement and migration share four major thematic elements: nostalgia (longing for the homeland), a sense of estrangement, recollection of memories, and identity crisis. These are emotional and psychological responses to the rupture from a familiar space. In both literary forms, characters exist in a liminal state between past and present, striving to redefine their identities through memory reconstruction or mental reconnection with their place of origin. However, the intensity and nature of these experiences differ: in displacement, the individual remains within a shared national and cultural framework. Conversely, six elements distinguish the literature of displacement: 1. Time – Displacement is usually temporary and transitory, accompanied by hope for eventual return, whereas migration is typically permanent or long-term. This temporal distinction directly shapes the narrative structure and characters’ outlook on the future. 2. Place – Displacement occurs within national boundaries; thus, cultural, linguistic, and social differences between the origin and destination are limited. Migration, by contrast, involves broader geographical and cultural distances and requires a fundamental redefinition of lifestyle and identity. 3. Language – Because a shared official language persists in displacement, serious linguistic barriers seldom appear, with differences confined to dialects or accents. In migration, encountering a new language becomes a major identity challenge in itself. 4. Hope and Return – Hope for returning home constitutes a central motif in displacement literature, providing characters with meaning and motivation, while in migration literature this hope often fades or is replaced by efforts at assimilation into the host society. 5. Contemporary Heroism – Particularly in wartime contexts, displacement literature constructs modern heroes—such as soldiers and martyrs—who play key roles in fostering collective identity and hope. Unlike mythic heroes, they are tangible and relatable figures rooted in daily lived experience. 6. Law and Politics – Because displacement occurs domestically, individuals are not confronted with fundamental changes in legal or political systems, whereas migration entails adaptation to entirely new legal and governmental frameworks. Furthermore, the analysis shows that narrative perspective and voice in displacement literature are deeply influenced by the narrator’s age and social position. Children’s narratives emphasize longing, fear, strangeness, yet simultaneously hope and trust in heroes. Adult narratives, however, tend to be more analytical, framing displacement within social, political, or economic necessities and often adopting a patriotic or epic tone. Another major finding is that displacement usually takes place collectively and within family units, whereas migration tends to be more individual. Displacement literature is notably introspective and nationally oriented, serving purposes such as fostering empathy, historical documentation, and raising social awareness about the plight of the displaced. In contrast, migration literature possesses not only national but also intercultural and international functions. In conclusion, this study introduces and conceptualizes the literature of displacement as an independent literary category, demonstrating that it possesses its own semantic system, structural components, and distinct functions. It cannot, therefore, be analyzed merely as a subset of migration literature. This conceptual distinction opens new pathways for expanding literary studies related to human mobility—particularly within historically and culturally specific contexts—and may serve as a foundation for future research in children’s and young adult literature, war literature, and cultural studies.

Abstract 1. Introduction The study of classical Persian texts has increasingly moved beyond purely philological or factual-historical analysis towards interdisciplinary approaches that uncover the complex layers of meaning, ideology, and narrative construction within them. This research positions itself within this evolving scholarly tradition by conducting a critical examination of the narrative of Ya'qub al-Layth al-Saffar in the medieval chronicle Tarikh-e Sistan through the theoretical lens of Hayden White's literary historiography. The central problem this investigation addresses is the ontological status of historical texts. Traditional historiography often treated chronicles like the Tarikh-e Sistan as transparent records of past events. However, the pioneering work of Hayden White, particularly in his seminal work Metahistory: The Historical Imagination in Nineteenth-Century Europe (1973), fundamentally challenges this view. White argues that historiography is not merely a reflection of reality but a literary artifact shaped by the same narrative structures, rhetorical tropes, and emplottment strategies found in fiction. The historian, consciously or not, constructs a story from the chronicle of events, employing techniques such as metaphor, synecdoche, and metonymy to impose a meaningful form on the past. This perspective does not dismiss historical truth but rather investigates how that truth is represented and made comprehensible through narrative. The Tarikh-e Sistan, an anonymous text compiled in the 4th/5th century AH (11th century CE), presents a rich case study for this approach. It offers a foundational, yet deeply literary, account of the Saffarid dynasty and its charismatic founder, Ya'qub al-Layth—a figure who rose from the ranks of the 'ayyārān (popular militias) to challenge the political and cultural hegemony of the Abbasid Caliphate in the East. The primary research question guiding this study is: How does the narrative structure of the Tarikh-e Sistan, specifically in its sections on Ya'qub al-Layth, employ literary and rhetorical techniques to create a specific, ideologically charged image of its protagonist, thereby transforming historical account into ideological narrative? 2. Materials & Methods This research is grounded in a qualitative methodological framework, specifically a critical close reading of the Persian text of the Tarikh-e Sistan. The analytical toolkit is drawn directly from Hayden White's theory of literary historography, which provides the conceptual vocabulary to dissect the text's narrative mechanics. The primary "Material" under investigation is the narrative discourse of the Tarikh-e Sistan itself, focusing intently on the passages detailing the life, campaigns, and character of Ya'qub al-Layth. The analysis deliberately brackets the question of the text's factual accuracy concerning "what really happened." Instead, the focus is squarely on the "how": the techniques of representation. The "Methods" of analysis are organized around three core components derived from White's work, which serve as the investigative lenses for this study: Employment: This involves identifying the type of story into which the historical events are cast. The research investigates whether the narrative of Ya'qub is emplotted as a Romance (a story of triumph), a Tragedy (a story of downfall), a Comedy (a story of reconciliation), or a Satire. The hypothesis is that a Romantic and Epic employment is dominant. Ideological Implication: This examines the underlying political or social ideology that the narrative serves. The analysis probes how the text's implicit worldview—whether Anarchist, Conservative, Radical, or Liberal—shapes its portrayal of Ya'qub and his adversaries. Tropological Analysis: This explores the fundamental rhetorical figures (tropes) that structure the narrative's logic, such as Metaphor (seeing one thing in terms of another) or Synecdoche (representing the whole by the part). Furthermore, the study focuses on specific narrative mechanisms, including: The Selection and Omission of Information: Analyzing what events are highlighted, downplayed, or entirely erased from the record. The Construction of "Self/Other" Dichotomies: Examining how a binary of "Us" (Ya'qub, Sistan, legitimacy) versus "Them" (Abbasids, Tahirids, illegitimacy) is textually manufactured. 3. Discussion & Results Applying Hayden White's framework to the Tarikh-e Sistan reveals it as a sophisticated work of ideological narrative, not a neutral historical report. The analysis demonstrates how the text constructs a specific image of Ya‘qub al-Layth through deliberate literary techniques. The narrative is structured as an Epic Romance, transforming Ya‘qub from a military commander into a legendary hero. His life is emplotted as a heroic rise from humble origins to power, following a classic pattern of adventure, triumph, and legacy-building. This framing embodies a regional desire for autonomy and cultural self-assertion. Key narrative mechanisms forge this heroic image: Strategic Omission & Exaggeration: The text systematically minimizes Ya‘qub's defeats and magnifies his victories, a deliberate strategy to maintain an unblemished heroic persona. Fabricated Genealogy: Attributing a Sasanian lineage to Ya‘qub is a potent ideological tool, elevating him from a mere amir to a pre-ordained, legitimate ruler connected to Iran’s imperial past, thus countering Arab-centric Caliphal legitimacy. The "Self/Other" Dichotomy: A rigid binary opposition is constructed. Ya‘qub and his followers are associated with positive values (bravery, justice, divine favor), while his enemies (Abbasids, Tahirids) are depicted in pejorative terms, stripped of agency and complexity to delegitimize them and secure reader sympathy. The capture of Nishabur is a pivotal case study where these techniques converge. The event is narrated not just as a military conquest, but as a powerful symbolic drama. By presenting Ya‘qub as a "symbolic successor to the Caliphate," the text performs an act of political subversion, challenging the core of Abbasid authority. Through a Whitean lens, this scene’s primary significance is its meaning: it serves as a narrative device for articulating a discourse of political and cultural independence for Sistan. 4. Conclusion In conclusion, this research shows that the Tarikh-e Sistan is a prime example of history as narrative-ideological practice. The authors were not mere recorders but architects of memory, using storytelling tools to build an enduring epic hero. This affirms the value of applying critical theory to classical texts, revealing how the past is continuously made and remade through the literary act of narration.

Abstract Introduction In recent decades, the escalation of global ecological crises—ranging from climate change and biodiversity loss to environmental pollution and resource depletion—has urged the humanities and social sciences to reconsider the human–nature relationship through innovative and interdisciplinary approaches. These crises are not merely scientific or technical problems; they are also cultural, social, and linguistic phenomena that demand a deeper reflection on the ways human beings conceptualize, represent, and interact with the natural environment. Among the various approaches that have emerged, Ecological Discourse Analysis (EDA) has gained particular prominence. Rooted in Systemic Functional Linguistics (SFL) and enriched by the philosophical concept of ecosophy, EDA offers a novel framework for examining how language actively constructs ecological realities. It emphasizes that language is not merely a reflective medium that mirrors reality but rather an active agent that shapes ecological consciousness and practices. Discourses, therefore, can contribute either to ecological sustainability or to environmental degradation and anthropogenic exploitation. Within the Persian research context, the introduction of EDA carries special significance. On the one hand, it addresses the theoretical vacuum that exists in ecolinguistics and ecological discourse studies in Persian literary scholarship. On the other hand, it seeks to disentangle the frequent conflation between EDA and ecocriticism, which has led to methodological inconsistencies in many Persian-language studies. While ecocriticism is primarily concerned with ideological and thematic critique of environmental representation, EDA provides a linguistically grounded framework that focuses on the structural and functional mechanisms of discourse. The purpose of this study is thus to provide a comprehensive theoretical foundation for the application of EDA to Persian literary and linguistic texts, paving the way for more rigorous and interdisciplinary explorations of the relationship between language and ecology. Materials & Methods The present study adopts a theoretical and documentary methodology, relying on the systematic reading and interpretation of He Wei’s framework for ecological discourse analysis. This model builds upon Halliday’s Systemic Functional Linguistics, which is founded on the idea that language simultaneously performs multiple metafunctions. In EDA, the four metafunctions—experiential, interpersonal, textual, and logical—are expanded and reinterpreted through an ecological lens. Each metafunction is associated with particular linguistic systems: the experiential metafunction with transitivity, the interpersonal with modality and appraisal, the textual with thematic structure, cohesion, and coherence, and the logical with taxis system, representation manner and logico-semantic system. These systems are examined not only as abstract grammatical categories but also as ecological indicators that reveal the orientation of a discourse toward sustainability or destruction. The materials for this theoretical exploration consist of two types of sources: first, international scholarship in ecological discourse analysis, systemic functional linguistics and ecolinguistics; and, and second, Persian-language studies that have attempted to engage with ecological issues in literature. A critical review of the latter reveals that many of these works have mistakenly employed the label “discourse analysis” while in fact relying on ecocritical methods. By clarifying epistemological and methodological boundaries between the two approaches, the study establishes an operational model of EDA that can be effectively adapted for analyzing Persian literary discourse. The method is thus not empirical in the traditional sense of data collection, but it is analytical, comparative, and conceptual, designed to build a bridge between global theoretical developments and local scholarly practices. Discussion & Result The findings of this study highlight the distinctive contributions of EDA. One of the most important outcomes is the classification of discourses into eco-beneficial, eco-destructive, and eco-ambivalent types, depending on their alignment with ecosophical principles of diversity, harmony, interaction, and coexistence. Eco-beneficial discourses are those that reinforce sustainable values and harmonious human–nature relations, while eco-destructive discourses promote exploitation, anthropocentrism, and ecological harm. Eco-ambivalent discourses occupy an intermediate position, where the ecological orientation remains unclear or contradictory. An examination of Persian literary and linguistic scholarship reveals that a significant portion of existing studies, although thematically concerned with environmental issues, remain ecocritical in nature rather than ecolinguistic. For instance, many analyses focus on binary oppositions such as human versus nature or culture versus environment, but do not engage with the linguistic mechanisms—such as transitivity choices, evaluative language, or thematic structures—that actually produce and sustain ecological meanings. As a result, these studies risk overlooking the active role of language in shaping ecological realities. By contrast, EDA draws attention to precisely these mechanisms, showing how linguistic structures can reproduce dominant unsustainable discourses or, alternatively, provide resources for resistance and ecological awareness. Applying this framework to Persian literary texts opens up new avenues of research. The EDA of transitivity system examines whether the process type, participant roles, and circumstantial roles are all correspondent with the cosophy of “Diversity and Harmony, Interaction and Co-existence” as well as the four ecosophy maxims (maxim of quantity, quality, diversity, and interaction). The appraisal system enables an analysis of evaluative language, revealing whether texts promote positive attitudes toward ecological balance or reinforce negative and exploitative perspectives. Thematic structure and cohesion can be studied to understand how ecological issues are foregrounded or backgrounded in narrative organization. Conclusion The present study both introduces the introduction of Ecological Discourse Analysis and demonstrates its application in Persian literary and linguistic studies concerned with environmental issues. Theoretically, it fills a gap in the current research landscape by providing a linguistically systematic approach to ecological studies. Methodologically, it distinguishes itself from ecocriticism by offering precise analytical tools that examine the linguistic mechanisms underpinning ecological meaning. Ultimately, EDA offers more than a framework for textual analysis: it provides a mechanism for fostering ecological consciousness and promoting sustainable practices within society. By rethinking how Persian literary and cultural discourses construct the human–nature relationship, scholars and readers can contribute to a deeper awareness of not only ecological challenges and opportunities but also cultural identity and social responsibility. In this sense, ED as an interdisciplinary intertwining language, literature and ecosystem is not only an academic innovation but also a pathway toward tackling ecological crises.

Abstract Introduction Classical semiotics defines the world through the relationship between the Subject and the Other. By adopting a phenomenological approach, Eric Landowski introduced fundamental and systematic transformations to this field and reconceptualized the relationship between the Subject and the Other through the framework of the regimes of meaning. A discursive and phenomenological examination of mystical elements seeks to uncover their social foundation by defining the network of internal relations within mystical discourse and the participation of its actors as a dynamic process constituted in relation to the Other and other Subjects. The programming regime is centered on a Subject that occupies an autonomous and authoritative position, possessing the capacity to intervene in and regulate the components of the phenomenal world. This Subject functions either as the planner or as the authority responsible for establishing the program itself. Consequently, the rule-governed nature of the programming regime indicates that every action proceeds according to predetermined principles and structures established by a transcendental and authoritative Subject. In contrast, the manipulation regime is fundamentally grounded in intentionality. Unlike the programming regime, where the authoritative Subject directly acts upon phenomena, here action is delegated to another Subject. The authoritative Subject achieves its objective by bringing about an internal transformation within another Subject. In other words, through intentionality, the Other is induced to act upon the world through its own action, a process that Landowski conceptualizes as action upon action. Within both regimes, the spiritual master (pir/murshid) functions as a powerful Subject occupying the position of the Higher Spiritual Instance, whereas mystics and the audience of mystical discourse appear as participating Subjects assuming distinct thematic roles. They nevertheless remain human and social followers whose participation is generally unidirectional. Each Subject constructs the meaning of mystical discourse according to their own mode of engagement, while simultaneously pursuing common objectives. The ultimate aim of both the mystic and the spiritual seeker, as Subjects performing thematic roles within the programming and manipulation regimes, is the attainment of meaning. Such meaning emerges through the network of internal relations constituting mystical discourse within the process of Sayr wa Sulūk (the mystical spiritual path). This meaning can only be attained through progression across the successive stages of Sayr wa Sulūk and through obedience to the spiritual master (pir/murshid). Materials and Methods Although the Subjects within mystical discourse are assigned predetermined thematic roles, they nevertheless retain the capacity for action. Within the manipulation regime, what establishes both participants in the interaction as acting Subjects is their distinctive modal competence—namely, wanting, having-to, knowing-how, and being-able-to. A thematic role constrains the action of an actant by situating it within a pre-established framework, thereby reducing the actant to an executing agent. Modal competence, however, grants the actant the modality of wanting, transforming it from a merely executive and mechanical agent into a genuine Subject. Sayr wa Sulūk is fundamentally grounded in the principles of the programming and manipulation regimes of meaning. The rigorous order, discipline, and structure governing the mystical path are established by a higher authority rooted in the mystical tradition. This higher authority is embodied by the shaykh or spiritual guide, whose guidance constitutes one of the internal requirements of mystical discourse. Any deviation from his principles distances the seeker from the ultimate goal of meaning-making and from the meaningful realization of mystical lived experience. Moreover, the social and semantic function of the spiritual guide derives from his position as the Higher Spiritual Instance within the manipulation regime. Through persuasive discourse and influential conduct, he is capable of convincing the seeker to remain on the path of Sayr wa Sulūk. His mystical teachings and lived experience likewise become an enduring exemplar, serving for centuries as an authoritative model within mystical traditions and schools. Mystical discourse is fundamentally governed by a set of internal organizational and social requirements collectively referred to as the mystical tradition. These requirements do not necessarily rest upon a logical causal relationship; nevertheless, within interpersonal interactions they operate with a degree of regularity comparable to that of causal and mechanical principles, making it possible to anticipate the behavior of others. Consequently, Sayr wa Sulūk exhibits a recurring pattern that has remained operative across centuries despite minor variations. The accounts preserved in Sufi treatises and hagiographical narratives attest to the continuity of these recurrent structures and behavioral patterns. Conclusions Within the Manipulation Regime, the notions of obedience, allegiance, and discipleship acquire particular significance. What motivates eminent mystics, experienced seekers, and novices alike to undertake the arduous path of Sayr wa Sulūk is a form of Consensual Motivation arising from persuasion and voluntary submission. Despite their obedience and commitment, these individuals do not become mechanical components of a predetermined structure. Rather, they remain intentional, questioning, and self-determining human Subjects whose participation in mystical discourse is sustained by a shared and consequential motivation grounded in consensus rather than coercion. Ultimately, the objective of all Regimes of Meaning is the production or attainment of meaning. Meaning may either be discovered as something attainable or generated as something created through interaction. Within the Programming Regime, meaning is produced through regulated communication and a rule-governed structure. Yet, because such meaning is repeatedly reproduced within an established framework, it may gradually give rise to experiences of emptiness and meaninglessness. Excessive dependence upon order and predetermined programs can diminish interaction among Subjects, resulting in stagnation and the erosion of meaning. By contrast, within the Manipulation Regime, meaning remains attainable through the intentional activity of the persuading Subject. The persuading Subject seeks to realize a predetermined meaning not only for itself but also for the Other by means of persuasion and the formation of belief. Those Subjects who are persuaded ultimately attain that meaning through the operation of Consensual Motivation or through various persuasive strategies that reshape their intentional orientation. From this perspective, Sayr wa Sulūk is fundamentally structured by the complementary operation of the Programming Regime and the Manipulation Regime. The rigorous discipline, hierarchical organization, and normative order of the mystical path are established by the Higher Instance, embodied by the spiritual master (pir/murshid), whose authority constitutes one of the defining principles of mystical discourse. Obedience to the spiritual master is therefore not merely an external obligation but an internal condition for meaningful participation in the mystical path. Simultaneously, the spiritual master performs the social and semantic function of persuasion, guiding seekers through discursive, behavioral, and experiential forms of influence that enable them to continue their spiritual journey. His teachings and lived experience become an enduring Exemplar, shaping successive generations of seekers within diverse mystical traditions. Accordingly, a phenomenological reading of mystical discourse reveals that the relationship between the Subject and the Other extends beyond a merely structural or linguistic relation. Rather, it unfolds as a dynamic process of interaction in which intentionality, participation, persuasion, and shared commitment collectively generate meaning. The phenomenological framework proposed by Landowski thus makes it possible to reinterpret Sayr wa Sulūk not only as an individual spiritual experience but also as a socially constituted semiotic process in which meaning emerges through the interaction of Subjects within the Regimes of Meaning. The enduring presence of the Higher Instance, together with the continuity of mystical tradition and the operation of Consensual Motivation, explains both the persistence of mystical discourse and the meaningful participation of its practitioners across generations. Consequently, the social organization of mysticism and the continuity of its lived tradition can be understood as manifestations of the dynamic interplay between the Programming and Manipulation Regimes, through which mystical meaning is continually reproduced, experienced, and transmitted.

Abstract introduction The present article addresses a critical pedagogical challenge within the Philosophy for Children (P4C) program concerning the effective utilization of the rich repository of classical Persian literature in the classroom. Since its inception in the 1970s, the P4C methodology has fundamentally relied on stories as the primary stimulus for philosophical dialogue. In Iran, the expansion of P4C naturally led to adapting ancient tales—such as those from the Masnavi, the Shahnameh, and Kalila wa Dimna—for use as P4C material. However, this study, based on a descriptive-analytical review, posits that the prevailing method—retelling—has proven inadequate in fully realizing the objectives of the P4C program. Materials & Methods The core difficulty stems from the inherent "Paradox of Retelling": Retelling requires preserving the original story's structure and central ethical message. Since many ancient Persian narratives are intrinsically didactic and prescriptive, their retelling maintains this instruction-based, top-down structure. This didacticism directly conflicts with the foundational principles of P4C, which are rooted in Vygotsky's Sociocultural Theory and Piaget's Constructivism. These theories emphasize active mental engagement, problem-solving, and the learner's own construction of meaning within the Philosophical Community of Inquiry (PCoI). A P4C story must be inherently non-didactic, open-ended, and genuinely challenging, inviting children to raise their own significant philosophical questions. Retellings, by their definition—simplification without altering the core plot, characters, or message—fail to meet this essential criterion, ultimately serving as passively received moral lessons rather than active intellectual stimuli. To transcend this limitation, the article advocates for a decisive shift to the more expansive and creative approach of re-creation. Re-creation is defined as an act of new artistic genesis; the author uses the ancient work merely as inspiration to craft an entirely new, independent, and original piece. In re-creation, the author is free to introduce purposeful transformations to the plot’s core, alter character traits, change the setting, manipulate the resolution, or even modify the story's ultimate goal. This methodology aligns perfectly with the P4C objective of fostering active learning and challenging preconceived notions. The re-creator transforms the passive tale into an active, problem-based philosophical situation, allowing the child to transition from a mere recipient to an active participant, decision-maker, or even co-creator of the narrative, thus promoting the four key types of thinking: Critical, Creative, Collaborative, and Caring. To operationalize this re-creation approach, the study proposes ten innovative re-creation models, designed to convert ancient narratives into intellectually stimulating P4C material: Discussion & Result Model 1: Re-creation by Changing the Protagonist: The story is narrated from the perspective of a minor or anti-hero (e.g., retelling the story of Zahhak from the Shahnameh from his own tragic point of view) to foster empathy and multi-dimensional thinking by breaking down simple notions of good and evil. Model 2: Re-creation by Changing Character Traits: The core plot is preserved, but a key character’s internal motivations or ethics are fundamentally altered (e.g., transforming the cunning fox in "The Fox and the Crow" into a benevolent helper) to challenge stereotypical thinking. Model 3: Re-creation in a Different Genre: A familiar tale is transplanted into a new genre (e.g., changing the tragic fairy tale of Hansel and Gretel into a comedy featuring two mischievous tricksters) to broaden perspective and enhance creativity. Model 4: Structural Re-creation: This model challenges the fixed cause-and-effect rules or the established moral logic of the original story (e.g., Pinocchio refusing the rule of the nose-stretching in order to seek a world of true freedom) to nurture critical and independent thinking. Model 5: Re-creation with a Different or Variable Ending: The story is paused at the climax, and the audience is presented with multiple alternative resolutions (e.g., presenting several "fruits of eternity" in the Masnavi's story for the audience to decide the best form of immortality) to strengthen analytical decision-making skills by evaluating outcomes. Model 6: Interactive Re-creation: This is highly engaging, stopping the narrative at a crisis point and requiring children to collaboratively and creatively complete the story (e.g., having students propose ethical and practical solutions to complete the Masnavi's "Mischievous Students" tale) to practice problem-solving in a group setting. Model 7: Conceptual Re-creation (Free Adaptation): The core philosophical idea of an ancient story is extracted and fully implemented in an entirely new, modern, and often abstract context (e.g., adapting the story of Adam and Iblis into a contemporary narrative about two rival robots, "Day" and "Night") to demonstrate the universal relevance of ancient concepts and encourage abstract thought. Model 8: Re-creation by Changing Time and Place: Familiar characters and problems are transferred to a modern setting with contemporary tools (e.g., turning "Jack and the Beanstalk" into a story about a hacker who trades a laptop for a mysterious flash drive and confronts a tech giant) to make ancient concepts relatable to today's youth. Model 9: Interventionist Re-creation: A new element (a character, object, or event) is introduced at a crucial, tragic moment to alter the story's predetermined course (e.g., the timely intervention of Simorgh during the battle of Rostam and Sohrab) to cultivate analytical thinking about fate, choice, and alternative outcomes. Model 10: Integrative Re-creation: A focused learning task or sub-story is embedded within the main narrative to subconsciously teach a specific critical thinking sub-skill (e.g., having children categorize the magical feathers given to Zal by Simorgh to practice the sub-skills of classification and criterion establishment). Conclusion In conclusion, the article firmly asserts that the re-creation approach is inherently more compatible and effective than mere retelling for achieving the sophisticated goals of P4C. By embracing these ten innovative models, educators can maintain the vital connection between the new generation and its rich literary heritage while simultaneously providing a dynamic and actively engaging foundation for deep, meaningful, and sustainable learning. The solution to the "Paradox of Retelling" is to adopt a broader, more creative, and situation-based view of the stimuli usable in the P4C classroom.

Abstract Introduction The literature of the Sacred Defense, as a subcategory of resistance literature, originates from the historical context of the Iran–Iraq war. The central purpose of this literary field is to convey moral, cultural, and patriotic values to its audience—particularly children and adolescents. In adolescent literature, the use of signs and symbols in novel titles is recognized as an effective artistic strategy for transmitting complex concepts and ideological content. Through the inclusion of semiotic elements in titles, authors establish meaningful connections between words and reality, thereby expanding the interpretive horizons of the text and facilitating the engagement of young readers with new ethical and conceptual frameworks. A semiotic analysis of titles enables an in-depth investigation into the interaction between the title and the narrative content, revealing how the title contributes to the representation and reinforcement of moral and aesthetic elements. The present study focuses on two significant adolescent novels—Hasti and The Garden of Kianoush—and examines how their titles function in conveying the values of the Sacred Defense while enhancing the literary experience of young readers. Materials and Methods This study employs a descriptive–analytical method to explore the semiotic dimensions of the titles of Hasti and The Garden of Kianoush. The primary sources of the research consist of the full texts of these novels, with special attention given to the titles, character development, and spatio-temporal signs. In addition, the syntagmatic axis of analysis has been applied to examine the reciprocal reinforcement between meaning and symbol within the text and to evaluate both explicit and implicit semantic layers associated with adolescent perception and engagement. Discussion and Results In Hasti, a novel deeply rooted in the theme of the Sacred Defense, literary and aesthetic signs are prominently manifested both in the text and in its title. The title operates as an iconic sign that encapsulates the identity of the main character and interlinks several narrative threads, thereby creating interpretive depth. The choice of the protagonist’s name as the title demonstrates the author’s awareness of the adolescent audience—particularly female readers. Spatio-temporal indicators, such as the setting of Abadan during the summer, strengthen the semantic weight of the title and situate the narrative within a concrete historical and cultural framework. The novel highlights themes of patriotism, heroism, and ethical engagement with the experience of war. The syntagmatic analysis reveals that the semiotic structure of the title aligns closely with the narrative components, facilitating adolescents’ interaction with the layered meanings embedded in the text. Similarly, The Garden of Kianoush presents a title with multiple and positive connotations. Through the metaphor of the garden, the title conveys signs of freshness, vitality, and flourishing. It incorporates both character and setting, emphasizing the moral significance of protecting the homeland. The recurring motif of the garden functions on various semiotic levels: it reflects inner moral values while simultaneously symbolizing the threat of destruction and the necessity of defense, empathy, and unity. The tension embedded within the title invites young readers to experience a narrative that is both emotionally engaging and dramatically intense, thereby reflecting the complex realities of war. Both novels feature adolescent protagonists of different genders, and their plot structures are harmonized with the semiotic implications of the titles, ensuring that narrative developments remain ethically grounded. The syntagmatic analysis further demonstrates that the titles not only reinforce meaning but also elevate the aesthetic dimension of the works. Overall, the analysis reveals that in both novels, the titles are original creations of the authors, functioning in parallel with the narrative structure. The dynamic interaction between title and textual elements generates semantic depth, produces new meanings, and sustains coherence among the aesthetic, ideological, and narrative dimensions of the works. The use of signs and symbols within the titles allows adolescent readers to explore moral, cultural, and historical concepts while simultaneously ensuring literary enjoyment and reader participation. Conclusion In both novels, the shared theme of the Sacred Defense is represented through adolescent protagonists of both genders. The plotlines are skillfully framed within the scope of their respective titles, and the events associated with war and the defense of national integrity are revealed through a close reading of the text and its semiotic structure. The titles in both works possess multiple layers of connotation that move in close alignment with the narrative components, generating rich aesthetic qualities and meaningful experiences tailored to adolescent readers. The significance of adolescent fiction, on one hand, and the necessity of transmitting the moral lessons of the Sacred Defense, on the other, justify the pervasive presence of signs and symbols within this literary domain. The aesthetic manifestation of meanings through signs creates a spectrum of interpretive possibilities—a “rainbow” of meanings—that offers young readers both intellectual discovery and artistic pleasure. Both Hasti and The Garden of Kianoush employ symbolic naming as a deliberate artistic choice, with the titles being original inventions of the authors. Semiotic analysis of the narrative elements indicates that the titles operate in parallel with the text and are reinforced through the paradigmatic axis by internal textual components. The study of signs along the syntagmatic axis also highlights the reciprocal semantic relationships among narrative elements, contributing to the generation of new meanings. These titles not only preserve and reveal the identity of the works but also, through artistic coherence, play an essential role in enhancing meaning and successfully articulating the moral and ideological values of the Sacred Defense in adolescent literature.

Abstract 1. Introduction Sociological criticism is a modern approach to literary analysis that explores the relationship between literature and society. Novels, as mirrors of social reality, are particularly suited to reflect cultural, class-based, and political dynamics. This article examines Azadaran-e Beyl by Gholamhossein Sa'edi through Mikhail Bakhtin’s theory of polyphony. The central issue is how multiple social voices are represented and how polyphony is achieved in the narrative structure. The study aims to analyze the novel sociologically by focusing on character autonomy, dialogism, and intertextuality. The research questions are: What are the indicators of polyphony in this novel? And how does Sa'edi construct this structure? The hypothesis is that the novel creates a non-dominant, multi-voiced space through dialogic elements, folk beliefs, and literary references. The literature review reveals a lack of comprehensive studies on this topic, making the current research original and significant. 2. Methodology This qualitative study uses content analysis. The research corpus includes the entire text of Azadaran-e Beyl. Purposeful sampling was used to select sections with strong polyphonic features. Data collection involved annotating the text and reviewing theoretical sources related to Bakhtin and sociological criticism. The analysis focused on structural elements such as dialogic exchanges, prominent character presence, linguistic and ideological independence, and intertextual references. 3. Findings The findings show that Azadaran-e Beyl exhibits a polyphonic structure. Characters have independent voices, and no single voice dominates. Dialogues are multi-directional, and the use of proverbs, idioms, folk beliefs, Quranic references, and myths enhances the text’s polyphony. Animals are portrayed with human traits, and open-ended narratives allow for interpretive flexibility. The novel also reflects influences from other literary works such as Kafka’s The Metamorphosis, Ionesco’s Rhinoceros, Poe’s The Masque of the Red Death, and Hedayat’s The Stray Dog. These intertextual connections contribute to the richness and complexity of the narrative. 4. Discussion and Conclusion Azadaran-e Beyl stands as a successful example of polyphonic fiction in Persian literature. Sa'edi eliminates narrative dominance and highlights character dialogues, creating a space where diverse social voices are heard. This structure allows readers to engage with multiple discourses and interpret the text from various angles. It is recommended that similar analytical frameworks be applied to other Persian literary works to uncover deeper social layers.