Natural sceneries are main and common theme to explain and depict in world and Iran myths which the poets have the deepest and nicest relationship with them. "Water" is one of the nature's manifestations which has been talked about and discussed in different nations' my More
Natural sceneries are main and common theme to explain and depict in world and Iran myths which the poets have the deepest and nicest relationship with them. "Water" is one of the nature's manifestations which has been talked about and discussed in different nations' myths; the heroes have always been confronted with it. Water manifests variously in "Shahnameh" and "Iliad"; according to different natural geographical conditions, most of the natural sceneries in Shahnameh are dry lands and in Iliad in immeasurable waters and seas. But both poets had enjoyed similar depictions and explanations in order to strengthen the relationship with the reader and make it more believable.
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Utopia and dreamland have always been human concern and he has dreamt about it in his thoughts. In the contemporary era the literates and poets have worked on it from different aspects and utopia owns a special effect in their works. Iranian Sohrab Sepehri and English W More
Utopia and dreamland have always been human concern and he has dreamt about it in his thoughts. In the contemporary era the literates and poets have worked on it from different aspects and utopia owns a special effect in their works. Iranian Sohrab Sepehri and English William Butler Yeats also applied utopia in their poetries. This paper – which is done descriptive analytical – in the comparative literature field studies two poems: "beyond the seas" and "Sailing to Byzantium" with Utopia and the existing symbols as the main subjects. The result is finding out similarities in poets' thoughts. Although their hometowns are west and east, the utopia concept has the same meaning in their minds and poetries. Utopia for both is one place and the way to reach there is also the same. For both it is just and only a dream and not a reality. Utopia for both means perception, spirituality and immortality.
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Religiousness – in many nations – started by worshiping nature. But later on nature worshiping accompanied with specific traditions and symbolic customs. Death custom also has been created in matriarchy and agriculture era. Farmers believed that their produc More
Religiousness – in many nations – started by worshiping nature. But later on nature worshiping accompanied with specific traditions and symbolic customs. Death custom also has been created in matriarchy and agriculture era. Farmers believed that their products would be rich and fruitful by holding death ceremony annually. This research – based on librarian tools – studies death custom and herbaceous resurrection in Iran and Armenia and analyzes commonalities and differences in both countries based on their gods and goddesses. Since Iran and Armenia were lifelong neighbor countries and own numerous cultural commonalities and some parts of Armenia were dominated and governed by Iran from Medes era to Qajar, Armenians had tendencies toward Iranian myths.
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One of the most important human questions in his life has been the issue of immortality and eternality. So from ancient time this problem has been considered by religions, philosophers and thinkers. Immortality is ability to live forever and in other word not-dying. The More
One of the most important human questions in his life has been the issue of immortality and eternality. So from ancient time this problem has been considered by religions, philosophers and thinkers. Immortality is ability to live forever and in other word not-dying. The aim of this paper is the emphasis on this subject that desire of immortality is an innate and natural in man and all religions have agreement on this issue but in different forms. This paper deals with the subject from philosophical and theological point of view in Islam by emphasis on holy verses and tradition.
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Theologians disagree on the nature of whether the soul is the essence or not? Those who believe ‎in the essence of being are divided on the divine or material nature of the soul. The opinions of ‎the early theologians differ in the question of the immortality of More
Theologians disagree on the nature of whether the soul is the essence or not? Those who believe ‎in the essence of being are divided on the divine or material nature of the soul. The opinions of ‎the early theologians differ in the question of the immortality of the soul with the view of the ‎late, influenced by the philosophers. Many theologians deny the existence of any single entity, ‎both intellectually and morally, and consider only God as a "single" being. What is seen in the ‎more ancient works of the immortality of the soul is nothing but belief in the contradiction ‎between the soul and the body. However, the emphasis of the later theologians is on immortality. ‎Among the later theologians influenced by philosophers, Khaje Nasir al-Din Tousi and Allama ‎Helli are believers in the immortality of the soul. In this paper, the first attempt is made to explain ‎the reasons of Khaje Nasir al-Din Tusi in terms of the sign of Allama Helli and other theologians ‎and philosophers, and then to evaluate each of the arguments. ‎
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One of the sophisticated subjects of mysticism is the subject of light, particularly black light that has been accepted in the disposition of some of the mystics and in this regard, abundant points have been expressed. The aim of expressing this issue is the introductio More
One of the sophisticated subjects of mysticism is the subject of light, particularly black light that has been accepted in the disposition of some of the mystics and in this regard, abundant points have been expressed. The aim of expressing this issue is the introduction of black light in the mystical conduct. The important point here is that how and with what definitions such a belief has been admitted by some mystics, particularly Asiri Lahiji, so that it has been used with the following meanings: Satan's light, darkly perception of the glorious light, pluralities and incarnations, seeing the lights under the veil and especially as the irony of the light of God’s essence. This paper has been assimilated by index-making from the works of mystics and with the documentary-descriptive method.
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The question of the nature , of the soul and the debate has long preocc upied philosophers , thus each on the basis of their intellectual and according to current scientific findings of his ti More
The question of the nature , of the soul and the debate has long preocc upied philosophers , thus each on the basis of their intellectual and according to current scientific findings of his time have tried to answer the questions to be outmoded . Sohrawardi and Mulla Sadra also not an exception, so that a substantial part of the works, of the philosopher and self-analysis to review and clarify the issues dedicated. The two philosophers have tried every way to his philosophical system of thought based on the fundamental questions that have been raised about the soul respond and express their views. This article is under review and comparative analysis of Sohrawardi and Mulla Sadra about immortality of the soul in an attempt to articulate and explain the views of the two wise comparative analysis of evidence about the fact of the fate of the immortality of the soul the soul after the body of disarmament and the continuation of life after death and reincarnation and the differences and similarities between these two views is a philosopher.
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The Holy Quran is a book of guidance and a source of mercy and good news for Muslims. Throughout history, verses of Quran and themes have been an artistic tool and a source of inspiration for poets and writers. In Rumi's Mathnavi, the use, martyrdom and recourse of them More
The Holy Quran is a book of guidance and a source of mercy and good news for Muslims. Throughout history, verses of Quran and themes have been an artistic tool and a source of inspiration for poets and writers. In Rumi's Mathnavi, the use, martyrdom and recourse of themes and stories of Quran is so wide and varied that it is either not possible to understand most of the Mathnavi except by knowing the concepts of Quran or, if possible, it cannot be comprehensive and complete. On the contrary, it seems more possible to know some esoteric and spiritual truths of the Quran with Rumi's book. In the present study, which has been done by descriptive-analytical method and using library resources, examples of spiritual distortion of the Quran in Rumi's Mathnavi, the poet's challenge in his Mathnavi with the Holy Quran and its meanings and finally the immortality of the Quran in Mathnavi Is mentioned. The results indicate that the spiritual distortion of the Quran in Mathnavi is in the context of the story of not prostrating to the devil, the cases of defiance with the Quran are more than the cases of distortion and finally the clear manifestation of verses of Quran, concepts and stories in Rumi's Mathnavi shows well. This poet, in turn, has a role to play in perpetuating the concepts of the Holy Quran and transmitting its teachings to the people of later historical periods.
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In this paper, we first gather the contents of the library through the views of Islamic and non-Islamic philosophers and scholars on death. Then, by analyzing the content and comparing these theories with the Qur'an and the traditions, it is revealed that the fear of de More
In this paper, we first gather the contents of the library through the views of Islamic and non-Islamic philosophers and scholars on death. Then, by analyzing the content and comparing these theories with the Qur'an and the traditions, it is revealed that the fear of death causes human tendency to immortality. Therefore, people's responses to death vary depending on whether or not they believe in life after death. The greater the awareness of death, the less fear of death. This desire reflects the eternal reality of man and shows that there is an eternal and immortal life in the creation world. The scriptures, and above all the Quran, the traditions of the Ascension, the works of philosophers and mystics, poets and writers, each expressing this immortality in Islamic and non-Islamic texts. Death is an existential affair and transfer from one world to another. The disappearance of the fear of death does not mean that this fear will never exist. This fear, if temperate, guarantees one's health and avoids the dangers they face on a daily basis. According to philosophers and scientists, reforming attitudes toward death and reducing worldly attachments greatly reduces the fear of death. The acceptance of immortality and the posthumous worlds by Western and Islamic scholars and the inspiration for the Qur'an has largely solved the fear of death problem, helping to refine human attitudes about death.
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The Myth of Gilgamesh as a universal epic and an existential literary
work is the story of the human mind, his endeavors and sufferings and consequently his submission to life after death. The main theme of this mythological tale is the two contrasting concepts of deat More
The Myth of Gilgamesh as a universal epic and an existential literary
work is the story of the human mind, his endeavors and sufferings and consequently his submission to life after death. The main theme of this mythological tale is the two contrasting concepts of death and immortality, and the exemplary endeavors of the epic´s hero for discovering the plant of life and immortality. In this oldest epic tale two natural incidents of “The Storm”, (The Noah´s storm), and “Seven Years of Hunger”, (The story of Joseph) are mentioned which have been indicated by Quran and Old Testament. In the present paper efforts have been made to view the concept of death and the secret of immortality of soul with a mythological approach and from the point view of Carl Custav Yung, the Swiss Psychologist´s way of analyzing mythological forms of “Dream”.
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The two great thinkers of Persian literature, Khayyâm and Mowlavi, are representative of two different attitudes about the death. Khayyâm is a philosophic poet, for whom, being in doubt is the basis of his meditations. His doubt about the metaphysical matter More
The two great thinkers of Persian literature, Khayyâm and Mowlavi, are representative of two different attitudes about the death. Khayyâm is a philosophic poet, for whom, being in doubt is the basis of his meditations. His doubt about the metaphysical matters influences his thoughts on the death. Mowlavi’s mystical thoughts about the death, by contrast, have caused him to see life in everything, thereby; death and annihilation lose their meaning.
In this paper, first we study the subject of death in the thought of Mowlavi, leaning on his Maθnavi and Divâne shams, because the important views of Mowlavi about the death have been appeared in these works. Then the fundamental concepts about the death in the thought of Khayyâm have been considered. The outstanding results of this research are these: With due attention to this point that Mowlavi considers the death as a necessary to development of human’s existence, the concept of death in his thought has been changed to life. In his worldview because the man is eternal, death is only a transition to eternal life. But in the thought of Khayyâm the concept of death is ambiguous and unknown, because he believes in this principal that “Human can not obtain the knowledge about the secrets of existence”.
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The problem of personal identity, i.e. the question of what a person's being a person is based on, is one of the problems with a long history in philosophy and theology. The most important topic in the debates about personal identity is the criteria based on which a per More
The problem of personal identity, i.e. the question of what a person's being a person is based on, is one of the problems with a long history in philosophy and theology. The most important topic in the debates about personal identity is the criteria based on which a person remains the same person over time and is different from others. Personal identity is related to issues such as soul-body relation, memory, the whatness of "I", evidence of identity recognition, and even human population. It goes without saying that the personal identity is one of the topics that can have a special relevance in the survival of the soul and immortality. In his book Dialogue on Personal Identity and Immortality (1978), John Perry tries to present various philosophical positions and views on personal identity and immortality in the form of a three-person conversation between three fictional characters. In this book, various issues such as survival after death, the role of memory in personal identity, and the relationship of the body with the soul have been discussed from different perspectives. In this article, we will first introduce John Perry and his works. Then we examine the content of the book and the weaknesses of the arguments. At the end, we will have a look at the general quality of the Persian translation of the book (translated by Kaveh Lajevardi, published by Markaz Publications) and suggest what we think are better translations for some of the sentences.
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Death anxiety is a main emotion in the Terror Management Theory. According to the TMT, death anxiety is cause of the symbolic immortality and symbolic immortality has a connection to gratitude in some ideas and action issues, the aim of this study was an investigation o More
Death anxiety is a main emotion in the Terror Management Theory. According to the TMT, death anxiety is cause of the symbolic immortality and symbolic immortality has a connection to gratitude in some ideas and action issues, the aim of this study was an investigation of relation between death anxiety, symbolic immortality and gratitude. Method: This study was a Correlation and regression study in student universities. The clustered sample of this study was 135 girls of Student Payam-e-noor and Azad Universities that completed Gratitude Questionnaire-6 items (GQ-6), sense of Symbolic Immortality Scale (SSIS) and Death Anxiety Scale (DAS). The results evaluated by descriptive statistics, Pearson correlation and simple linear regression. Results: The results show that there is a positive significant correlation between gratitude and symbolic immortality, biosocial, creative, spiritual, transcendence and natural symbolic immortality. There was negative and significant correlation between death anxiety and symbolic immortality, and symbolic immortality was a predictor of death anxiety. Conclusion: In this study, symbolic immortality had a significant correlation with gratitude, and symbolic immortality was predictor of death anxiety.
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Human being as a creature, who is alive and is thoughtful about death, endeavors to find a solution to get away when death threatens his life. This wish and the fear from death created on aim to desire to be immortal and motivated man to compose legends of invulnerable More
Human being as a creature, who is alive and is thoughtful about death, endeavors to find a solution to get away when death threatens his life. This wish and the fear from death created on aim to desire to be immortal and motivated man to compose legends of invulnerable hero’s with eternal life to satisfy his thirst for an eternal life under the ever-lasting names of these heroes. One way to achieve this goal in a comparative approach of the concept, has been studies. Invulnerability has been categorized, compared and summed up in these mythological stories: Gilgamesh – the most ancient world epic – Alexander and his seeking for elixir of life; Achilles in Greek literature; Balder one of the famous Scandinavian mythologies; Siegfried – the well known German Invulnerable and Esfandiar the Iranian clerical heroic prince.
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The purpose of this study is to provide a model of immortality of managers. This research is a qualitative research using the data theory of the foundation and the paradigm model of Strauss and Corbin. Scope of study: Sina Bank and contributors were knowledgeable about More
The purpose of this study is to provide a model of immortality of managers. This research is a qualitative research using the data theory of the foundation and the paradigm model of Strauss and Corbin. Scope of study: Sina Bank and contributors were knowledgeable about management. In-depth interviews were conducted using purposive sampling using the snowball technique.In this study, the data reached a theoretical saturation stage after conducting fifteen interviews. However, five more interviews were conducted to ensure adequacy. The Lincoln and Guba criteria were used to determine validity and the process audit method and internal agreement were used to determine reliability. Data analysis was performed in three stages of open coding, axial coding and selective coding and then based on data-based theory, a paradigmatic model was explained. Accordingly, "individual factors and organizational factors" as causal conditions of immortality of managers, "individual and organizational capacity building" as the main category of research, "organizational factors and environmental factors" as intervening conditions and "politics" "Organizational setting" were identified as the underlying conditions from the perspective of the research participants. Strategies also include "individual and organizational resource management" and the consequences include "modeling and value creation".
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Most prominent poets and authors use a variety of myths to immortalize their works; they compare their heroes with heroes of myths and therefore create a bridge between the present and the past and immortalize their heroes. Among the Iranian contemporary poets, Shamlou, More
Most prominent poets and authors use a variety of myths to immortalize their works; they compare their heroes with heroes of myths and therefore create a bridge between the present and the past and immortalize their heroes. Among the Iranian contemporary poets, Shamlou, has turned to myth because of his spirit of the struggle. He has used a variety of Iranian and global myths and thus has become a famous mythologist poet. He has utilized not only the heroic characters but also myths of animal and plant, and natural and ritual elements to express his ideals. Immortality is the trait of all myths, but the characteristic feature of Shamlou's myths is re-birth and anew life. According to his mythological view, the carnal death of hero leads to immortality. Shamlou believes that after his own carnal death, his sayings and poems lead to re-birth of "the myth of Shamlou". Therefore, he uses myths to immortalize and live up to his heroes. The poet proposes those myths that can be found the concepts of "motivation to grow" and "re-born" in them; he believes that deaths of these myths are the symbol of their life. The present article attempts to analyze these kinds of myths in the poems of Shamlou.
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The fear of death, like a horrible nightmare, has always disturbed man. It has perhaps been the oldest fear of man. As a remedy for this anxiety, he has created the myths of immortality. The present article attempts to study the myths of immortality in Semi More
The fear of death, like a horrible nightmare, has always disturbed man. It has perhaps been the oldest fear of man. As a remedy for this anxiety, he has created the myths of immortality. The present article attempts to study the myths of immortality in Semite and Zoroastrian traditions. In Semitic tradition those blessed with immortality are such characters as Utnapishtim, akhnoukh and in Zoroastrian mythology they are Pashoutan, Garshāsp and Tus.
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According to Ībn Arabī, annihilation (Fanā) in God is an ontological point of view; there is nothing except God and all things are mortal. The holy traveller (sālek), in the end of his/her travel, annihilates in God; there is only one truth, that is God, and all More
According to Ībn Arabī, annihilation (Fanā) in God is an ontological point of view; there is nothing except God and all things are mortal. The holy traveller (sālek), in the end of his/her travel, annihilates in God; there is only one truth, that is God, and all things are figurative beings.
Based on a prophetic parol (Hadith), "he who knows himself, knows his Lord". The persent article tries to study the relationship between annihilation (Fanā) and self-knowledge in Ībn Arabī's thoughts.
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In Iranian mythology, metal is a scared and divine element. According to Zoroastrian texts, the stuggle between good and evil beings when man, with his conduct, takes sides and participates. The end will come when the molten metal purifies all men and brings abo More
In Iranian mythology, metal is a scared and divine element. According to Zoroastrian texts, the stuggle between good and evil beings when man, with his conduct, takes sides and participates. The end will come when the molten metal purifies all men and brings about the complete exclusion of evil.
The present paper tries to show the role of metal in Iranian mythological texts.
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In the passage of history, man has objectified his images like immortality by external symbols. Man nourishes the concept of immortality in order to escape death and mortality; this is done by elements of nature. One of these elements of nature is fire which is used to More
In the passage of history, man has objectified his images like immortality by external symbols. Man nourishes the concept of immortality in order to escape death and mortality; this is done by elements of nature. One of these elements of nature is fire which is used to show the mysteries and symbols of immortality. In the passage of time, the concept of fire is seen through generations, and has been preserved in certain terms. In Persian language, the terms like ‘ojaq-koor’ (she is sterile) ‘ojaqe khaneh’ (fire-place) and ‘ojaqe khanehat khamoosh mabad’ (I wish you have son) contain the term ‘ojaq’ or fire-place that denote to son and having no child to carry a man’s name. In the present article, first, we consider one of the most important symbols of fire that is according to the people of antiquity contains the notion of immortality. Then, the linguistic signs that show the relationship between the notion of immortality and fire-and-son are entertained.
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Immortality and undeterminity of myths cause them to have continuity in human unconsciousnessthrough the passage of time, and to be considered as one of the inseparable parts of human life. Indeed, it seems that, semantically, continuity of human life is not possible wi More
Immortality and undeterminity of myths cause them to have continuity in human unconsciousnessthrough the passage of time, and to be considered as one of the inseparable parts of human life. Indeed, it seems that, semantically, continuity of human life is not possible without myths because myths provide a deep response to one of the great challenges of man, that is, immortality instinct. By using the analytic-documental method, the present article tries to study the main themes giving rise to the immortality instinct and reasons of using the same structures in the different cults and ethnic groups. The theme of immortality can be found in mythical motifs like eternal return, myth of fertility, resurrection, the days of childhood, return to unity and myth of becoming a writer. The processes of formation of these motifs are the same, because the mythical mind (collective unconscious) has common function.
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Pashutan is the most distinguised son of Goshtasp in the mazdayasna tradition and literature. As far as his fate is concerned we are faced with three contradictory narratives. First according to the most renowned one based on the documents and evidence More
Pashutan is the most distinguised son of Goshtasp in the mazdayasna tradition and literature. As far as his fate is concerned we are faced with three contradictory narratives. First according to the most renowned one based on the documents and evidence available from reports and narratives of the ancient Pahlavi texts, Pashutan is one of the immortals who on the Day of Judgement before the Hooshidar Millenium resurrects against evildoers and demons and also in that millenium he reigns. Second is a narrative from the Zaratosht Nameh which speaks of Pashutan's immortality by drinking blessed milk from the hand of Zoroaster, and the third narrative is a unique version of Bahman Nameh informing us of Pashutan's death in the hand of Banu Goshasp. This latter narrative is incidently more appropriate to the lexical meaning of his name. In other sources particularly in Shahnameh of Ferdowsi, Tha'alibi's Shahnameh, and other mythological, epic, historical, and Naghali or oral popular narratives available, there has not been a slightest reference to Pashutan's death or immortality. Having considered all three reports, the writer of this article has contemplated on the Zaratasht Nameh version and using the counterpart evidence in Persian literature and other world nations has analyzed the cause of immortality.
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