In the apparent levels and layers of the text, in a pyramidal structure, Saadi considers the origin of power to be a divine gift that is granted to certain people and is transferred from them to family members. However, text like language is based on the nature of conve
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In the apparent levels and layers of the text, in a pyramidal structure, Saadi considers the origin of power to be a divine gift that is granted to certain people and is transferred from them to family members. However, text like language is based on the nature of conversation, and it is always a place of accumulation of meanings, concepts, and multiple voices. In addition to the author's intention and dominant discourse, many other voices can be heard in it. Therefore, the text provides possibilities for the readers and researchers that go beyond the perception of the dominant discourse. In the first step, this article tries to use the opinions of thinkers such as Mikhail Bakhtin, Roland Barthes, and Paul Ricoeur to show that texts are a combination of sounds, quotations, references, and possibilities that go beyond authorial awareness and provide the context for more recent reading and understanding. Then, it tries to examine Saadi's position in Iranshahri political theory. Finally, it seeks to show, through Michel Foucault's genealogical achievements that power in Saadi's thought and works is not confined to a specific institution or position but flows throughout social relationships and networks.
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