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Discourse is the domain of producing meaning and metadiscourse is the use of ploys and techniques by the speaker to protect, repair, modify, approve, justify and guarantee his own speech.Nima byemploying metadiscourse, which appearson various levels such as emotional, religious, historical, cultural, and scientific, seeks to highlight his own language and to add consolidation and continuity to the meaning of his words.The main objective of this study is to categorize and analyze the types Nima used in the discourse of his letters with a review of some of those letter, in the process of production and continuity of meaning.

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Otherness is one of the methods of accessing hidden interests beyond the literary texts which through literary discourse analysis can be in direct relation to political science and sociology. Critical discourse analysis believes that each text is shaped by political and ideological approaches and the relationship between political issues and texts is not an accidental one. Laclauand Mouffe believe that in every discourse one can use two concepts of logic of equality and logic of difference to explain the relations of otherness present in literary texts. That is, in every discourse, a positive pole is foregrounded as“we”or ours, and on the opposite pole the negative side is introduced as“they”or “others”. Foregrounding and backgrounding are used in texts and discourse through language functions. Investigatingthis method in some of Khayyam's Quatrains we will find out why Khayyam has pursued a kind of polarization in his quatrains and also will realize how Khayyam, along with his philosophical views expressed in his Quatrains, has tried to suggest political and critical motives through his discourse.

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The Tragic story of Siavash is one the significant and remarkable stories in Firdausi’s Shahnameh. In this article, the authors will study this story through the lens of Critical Discourse Analysis and based on Van Leeuwen’s network of Social Actors. This is to show how social interactors have been portrayed and see how the poem has reproduced and represented the discourses by linguistic parameters. To this end, dialogic couplets have been singled out, categorized and analyzed. The findings show that Firdausi has equally used latent and manifest parameters. Therefore, concealment of the narrators is as important :as char:acterization and the development of the setting. Moreover, although the story of Siavash is an ancient narrative, it carries with itself Firdausi’s worldview and his emotional, ideological overtone and thus represents Iranian’s idealism, their zeal for identity and conflict between Good and Evil and the final triumph of the Good. The death of Siavash entails the vengeance of the Iranians, and the birth of his son, Keykhosrow, brings about the victory over Afrasiab.

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Many noteworthy studies have been done to examine the discursive relationship between gender and metaphor in the context of politics, media and literature. In this research, however, I try to investigate the relationship between gender and metaphor specifically in poetical discourse. The main questions of this research are as follows: What is the role of gender in the production and selection of metaphors in the poems by Shamloo and Moshiri? And also can we claim that metaphor is an instrument for representation of sexism in given poems? Research data are extracted from poems by Shamloo and Moshiri and they are analyzed based on Charteris-Black’s discourse theory of metaphor. The results of research indicate that there are manifestations of sexism in these poems, but the degree of sexism in the poems of Shamloo is higher than Moshiri’s. The reason is that the semantic domain of war on conceptual metaphors in Shamloo’s poems is more than Moshiri’s. Therefore, the results of the research indicate that the production and selection of metaphors in poems are decided by gender, attitude and thought of poets, as well as their feelings and social atmosphere. Indeed, gender plays an important role in production and selection of metaphors in poems.   

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The Discourse of the power of Genghiz was formulated in a specific social and political context. Although it was well articulated in the seventh century AH, its roots go back even before its discursive life, that is, to the Seljuk period, especially to the attack of the "Ghoses" to Khorasan and the "Kharazmshahi" period. In this article, we examine the development and dominance of discourse of the power of Genghiz based on Ata-Malik Jovayni’s historical narrative in Tārīkh-i Jahāngushāy. To this end and considering from among different approaches, Laclau and Mouffe’s discursive approach proved to be the most effective in examining the development and evolution of the discourse. The relationship between power holders and writers has always been central and Ata-malik Jovayni is no exception. In the position of an observer and historian, he recorded the adversities brought by the Mongols, while he remained loyal to the Mongol court. The point is that Jovayni adopted an approach different from other historians, especially Bayhaghi, in delineating the characteristics of Genghiz, the central figure of the text. The main task of the historian is to select a particular narrative from among available narratives. What is Jovayni’s method of narration for establishing the meaning of his text? What comes out of this history is the reverberation of Genghiz’s unparalleled power in the regions under his rule which is different from other voices narrating the horrible events in Tārīkh-i Jahāngushāy.  In the end, we conclude that, according to the aforementioned theory, the text of Tārīkh-i Jahāngushāy has a consistent semantic system, and this ability helps to fixate the meaning of the text. This harmonious system functions to modify Genghiz’s image and justify his violence.
 

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Despite showing an overtly simple structure, the semantic process in classic literary-narrative discourse conforms to complicated semiotic systems. As a result, semio-semantics is deemed as one of the most scientific, reliable tools since it helps intradiscursive semio-textual propositions be phenomenologically, and even epistemologically, analyzed. Consequently, the narrative discourse in “The Prince and His Companions” is studied in order to find how much sign elements have semantic capability and how effective they have been in revealing the narrator’s thoughts and discourse.
This study is a library research, trying to address a) what situation and function linguistic backgrounds and parameters have in quality and fluidity of discursive meaning in line with narrator’s mindset; and b) how sign-individuals exist in the semantic process and epistemological discourse. In general, findings reveal that the narrator has intentionally formed this narrative discourse, compiling all semiotic systems and elements in an attempt to describe deterministic mental representation.
 

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Shahnameh of Ferdowsi has been continuously studied by numerous researchers and scholars from literary, mythological and cultural aspects. One of the rarely and less noticed issues in this regard is investigating the ideological role and function of language in this piece of literature based on a certain adopted theory and method. In other words, the writers of this article try to understand how Ferdowsi utilizes language to engender the ideology of Iranian superiority and revive Iranian identity by producing the relevant discourse. To achieve this goal, the current study has been constructed over the theoretical framework of critical discourse analysis introduced by the famous linguist Teun van Dijk. We also focus on the battle of Rostam and Chengesh in the story of “Rostam and Chinese Khaghan” (“Rostam and the king of China”) to restrict the research area. The results show that Ferdowsi employs some strategies such as ideological polarization, positive self-presentation, negative other-presentation, lexicalization, and actor description to make a discourse on the supremacy of the Iranians.

 

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One of the important functions of every Semiotic system is its local function. In a discourse, places have various roles such as objective, acting, being, abstract, narrative and mythical. In addition they have referential, narrative, tensional, metaphorical and transcendental functions and they play a role in creation of meaning. By strengthening objective and physical aspects of place, its cognitive dimension gets strong, while by making these aspects weaker its metaphorical dimensions are strengthened. Therefore, place is transformed into space disruption. In the "The Night when Sohrab was killed", place transforms in a way in relation to acting discourse, reciprocity and their interaction; Place becomes flexible and acquires a trans-place characteristic. The main question of the research is how and by what process does transformation of place happen, and what function leads to this transformation.  The current research is on the basis of the hypothesis that place in accordance with its functions of reciprocity, interaction, and interactive action-oriented features acquires an identity and static function. The effect of such functions on place is that it leads to its flexibility in the realm of place and space and eventually it becomes an existential and transformational place, which its main output, on the one hand, is interaction of the actor and place and on the other hand, its unity and harmony with Sohrab's mythical features and universe. The purpose of this research is to study Semiotic characteristics of place and space and to analyze conditions, place transformation and conversion of place into trans-place. This research showed that different continuous locations, non-continuations, induction, whirlwinds, and transcendence play a role in this discourse, and so these places always have active, static, emotional, inductive, mythical and transcendental functions.
 

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Qotol-al-Qolob is an organismic and rich text that has been very effective in stabilizing the Sufist discourse. This is because of the flow of Sufism articulated in the late second century in the context of religion and passed through contradictory discourses such as jurisprudence, theology, and philosophy and then emerged in a period that radical rationalism, jurisprudential controversy, philosophical conflicts as well as political and social quarrels spead over the entire Islamic world. The ideologues of Sufism highlighted absent and separated propositions with the help of the logic of discursive difference and by studying and recognizing dominant approaches. They were gradually able to successfully integrate and dominate the Sufist discourse. This is visualized in Qotol-al-Qolob which we consider to be the confluence of two scholarly and insightful discourses. To achieve this important point we use the method and discourse analysis of La Clau and Mouffe and we show how Abutaleb Makki could renovate the absent, excluded, and depleted propositions of the jurisprudential discourse by the use of interpretation model.
 

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So far, many thinkers with different approaches have studied the concept of “the other” and its examples in various aspects of human life. Literature has also attracted the attention of researchers and interested scholars as a platform for representing examples of “the other”. In addition to recognizing the place of “otherness” in the worldview of individuals in different eras, studying examples of “the other” in the literary texts has also made it possible to delimit the realm of “I”. In this paper, using an analytical method and adopting an eclectic approach, the researchers studied the potentials of Rumi’s Mathnavi in ​​representing the types of “the other” and in realizing the levels of otherness of “the other” and its place in the mystical worldview so as to gain a relative knowledge of the structures that govern mystical thoughts. To that end, we first explained the concept of “the other” in three intellectual-philosophical systems, namely contrastive, dialectical and intersubjective, and mentioned examples of “the other” in verses of Mathnavi. Then, we presented a reading of the levels of realization of otherness of “the other” and the conditions of their possibility in this text. From a general point of view, due to the contrastive structure of the mystical worldview and the definition of “the other” as an “alien”, the realization of high levels of otherness in the text of Mathnavi cannot be expected, but the narrative of the experience of union and depicting the inability of “I” to understand “the infinite other” can be regarded as representation of the highest level of otherness. Meanwhile, in the distance from the “alien” to “the infinite other” and through dialogue, a level of otherness is also represented in the relationship between the characters in some stories of Mathnavi.
 

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One of the approaches to the criticism of fiction that has changed a lot from a linguistic point of view is Roger Fowler’s linguistic theory. This theory is a mixture of Chomsky’s transformational grammar and Halliday’s functional linguistics theories. The story of Golshiri’s “Khaneh-ye-Roshanan” was written in the mode of stream of consciousness, and Fowler believed that in such stories, the surface structure helps to understand the deep structure. The present paper analyzed the story of “Khaneh-ye-Roshanan” based on Fowler’s linguistic approach using the descriptive-analytical method along with library research tools. The results of the study indicate that the types of transformations and the mode of stream of consciousness in this work cause shifts in syntactic structure of sentences, non-compliance with grammatical rules, repetition of pronoun references, creation of rhythm and music in speech, application of associative contrasts, repetitions based on emphasis, confusion in the readers’ minds, and creation of suspension and postponement in speech. The main characters of this work, the actor and alternating narrators, are all passive and sensory-perceptive. It is as if they should not utter a word against the dominant ideology of the text, which would disrupt its monotonous atmosphere. In this work, like the rest of his works, Golshiri wanted to delve into the problems of society and to dominate his interventionist judgments in the text. In terms of looking at the text, the author sometimes dealt with the text from an external perspective and did not consider himself to be able to understand the perceptions of the characters in the story, while he sometimes explored the text from an internal perspective and assimilated his cognitive tendencies into the text. In terms of representation of speech and thought, both direct and indirect speech were used in this work. Both methods could reveal as much as possible the internal and verbal secrets of the main and secondary characters.


 

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The general discourse of Islamic Sufism is a sacred attitude that was formed in the context of religion, in response to other opposing discourses such as jurisprudence, scholastic theology, philosophy and asceticism. At the end of the second century A.H., the followers of the Sufi movement incorporated the alchemy of love in the ascetic copper. Unlike other intellectual and religious movements of Islamic culture and civilization that regarded  the text of the Qur'an as a text descended from heaven to earth in a dialectical movement between heaven and earth, they considered the Qur'an to be a text for the movement from earth to heaven, that is, the Sufi ascension. With this in mind, we witness various encounters of Sufism with conceptualizing prominent and frequent signs, especially the floating sign of “trust” in Sufi discourse as well as other works of Sufism including scholastic and intuitive prose texts. In this paper, using the descriptive-analytical method and the approach of Laclau and Mouffe’s discourse theory, we have demonstrated the metamorphoses of this floating sign in several scholastic Sufi texts in Persian and Arabic, and through this we have explained the interactions of these texts.
 

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In this study, based on Saadi’s Bustan, we have raised the question of how the peasantry gained power in the social structure. According to the hegemony and power approach, whose experts are Antonio Gramsci and Michel Foucault, and using the methods of critical discourse analysis and intertextuality, we examined power and resistance, which are the circles of interaction between community participants.Considering the multifaceted function of discourse in the seventh century texts, the research findings showed that along with Sufis and Zaheds and various social groups that used their own mechanisms to gain power, the subordinate class and the peasants also gained new power.By combining the ideas with the religious, mystical and customary beliefs in the society, which at the same time caused their own obedience and subjugation, they developed a mechanism that by reproducing and applying it,forced the most powerful individuals to surrender.Thus, with a deconstructive reading of texts, complex action and interaction between actors replaces the diminishing notion of one-sided interaction between socially active groups.
 

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The entry of the legal terms and subjects of the Constitutional era into poetry’s domain caused the confluence of two types of speech, i.e. two areas of legal and literary discourse in that era’s poetry.Public law discourse organized the dominant content of the Constitutional poetry and the particularly weak presence of the element of imagination turned into its characteristic of structure and form.The main question raisedin this research is the explanation of public law discourse’s role in the relationship between form and content in Constitutional poetry.Using a descriptive-analytical method, and based on numerous poetic evidence, this study investigates the issue from the standpoint of a procedure which has emerged through the innate characteristic of legal discourse and its incompatibility with imagery and can be interpreted as “The transition from imagination to emotion” in this era’s poetry. The process based on which the dominant form of Constitutional poetry was organized with a focus on social and revolutionary sentiments in the absence of imagery.In the present article, the compatibility of this narrative with the point of view of literary modernity was investigated and the effects of the research claim on the famous areas and structures of Constitutional poetry were revisited.
 

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One of the areas in literary studies whose definition and principles have been subject of considerable disagreements among philosophers, writers, and linguists is poetry and its nature. Differences of perspectives in defining poetry are a result of differences in methodologies, intellectual fields, and elaboration of poetry function. The present research takes a descriptive–analytic approach to reviewing the existing definitions of poetry, and through studying different types of poetry in Persian literature and, by basing the discussion on indicators such as the speaker’s mentality, listener’s mentality, language, genre studies, various discourses of each era, the prominent literary element, and critiquing the masterpiece-oriented perspective, attempts to question the perspective which considers poetics to be a definite and non-historical phenomenon, and introduces poetics as a fluid, relative, and history-dependent phenomenon which requires a different definition in various eras based on the abovementioned indicators. Through such an approach to poetics, demarcating verse and poetry based on similar indicators and in all eras will not enjoy scientific rigor and credit. Based on the perspectives elaborated in the present research, a new poetics must be proposed in each era to be able to provide a definition of poetry in that era. 

 

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In the Sufi tradition, wayfaring in the realm of the way requires a guru who can guide the wayfarer through the obstacles and in the discovery and understanding of mystical knowledge and the experience of truth. Many books, which deal with the rites of this spiritual journey and conduct, have emphasized the necessity of the presence of the guru and the commitment of the disciple to follow him. In this guidance and leadership, a discourse is made between the guru and the disciple. A discourse that the guru tries to guide the disciple by maintaining a discipline to oblige the disciple to do it (rites of the way). Based on Michel Foucault’s theory of power discourse, the purpose of this article is to review the guru-disciple relationship and to evaluate the aspects of “subjugation” and “transformation” of the wayfarer from “known and free subject” to “subordinate and bound subject” in the Sufi culture. This article uses the discourse analysis method. The result of this authoritative discourse and the existence of “bound subjects” can be attributed to the lack of a polyphonic and dynamic culture in the Sufi tradition, guru-worship, and the formation of the ritual collection of “manners of pilgrimage of Sheiks’ shrines”.

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