Analyzing the Keeper Autocracy Ritual in an Iranian Literary Work: The Policy with Focus on Psychological Theories of Eric Berne

The Policy is a literary work in Persian belongs to Saljuk period that is written by a famous Iranian minister named Nizam al-Mulk Tusi; a person due to his beliefs in the absolute monarchy seeks to promote an attitude that based on it, the acceptance of an autocratic king would be desirable. Therefore when we study his work, with respect to the psychological theories presented by Eric Berne, we will find traces of a type of ritual that can be called the keeper autocracy ritual. The ritual that tries to encourage people to transact from the position of adapted child to the king who shows activism from the position of the parent state, which in the long run leads to the autocracy acceptance among people, and gives power and strength to authoritarian governments. With such an approach, the present paper is going to show the components of Iranian culture rooted in its history, and throughout history has resulted in the acceptance of the autocratic governments by the people in this country.Keywords: policy, autocracy, Iranian society, Eric Bern, ritua

A comparative study of the status of women in Persian and Arabic proverbs Based on psychological insights of Alfred Adler and Eric Berne (Case study: Proverbs of Dehkhoda’s Amsal va hekam and Mayadani’s Majmol Alamsal)

1. Introduction Proverbs as one of the best areas of research on the ideas of speakers of a language, part of the literature of any country is its people as the best way to express ideas common among the self-chosen, so the species that we as folk literature know, proverbs part of the literature suggests counts people as language empower their psychological states. Check contrast Proverbs, Persian and Arabic, focusing on women, based on the likes and Dehkhoda’s Amsal va hekam and Mayadani’s Majmol Alamsal, could represent a part of the mentality speakers of Persian and Arabic, especially when the survey compared with the use of the insights of psychology Eric Berne and Alfred Adler. To examine the psychological effects and consequences of the proverbs of a language, one must use psychological perspectives. The focus of this article is on the position of women in Persian and Arabic proverbs; therefore, the authors will attempt to examine the position of women in Persian and Arabic proverbs on the basis of the views of Eric Berne and Alfred Adler on a more comprehensive view of the differences and commonalities between cultures. These two languages ​​can be achieved. Our reliance on the proverbs in Persian language will be based on Dehkhoda’s Amsal va hekam and in Arabic on Mayadani’s Majmol Alamsal. The reason for choosing these two works is that despite numerous works in this field, Dehkhoda’s Amsal va hekam Mayadani’s Majmol Alamsal are still the most complete works in Persian and Arabic languages in this field.   2. Methodolgy This research is based on the library method, using analysis, description and analysis of the proverbial statistics of the subject in each language. The research is thus explained first by Alfred Adler's focus on fundamental error theory and by Eric Berne’s focus on pollution theory; In the next step, these proverbs in each language show their percentages of contamination and inaccuracy, in percentage terms. Finally, a comparative study of the data is performed to reach the final conclusion.   3. Discussion A careful examination of the position of women in proverbs of Amsal va hekam and Majmol Alamsal based on the psychological perspectives of Alfred Adler and Eric Berne, and with regard to the fundamental questions, suggest that some errors and omissions can be made. The speaker of a language is someone that whenever he finds a literary statement appealing to him and can express his mental states and desires, he chooses it and quotes it at such a high frequency that it becomes little more than a proverb; The public, on the one hand, is a manifestation of the culture and type of vernacular of a language, at least in the past, and on the other hand can be recognized as an influential factor on the general public in the future, and must be scrutinized carefully to assess its potential harm. Be. The importance of such studies becomes even more pronounced when the proverbs are sometimes so popular among the public that they invoke it as a solid and undeniable idea and, on the basis of their placement, argue on various issues.    In the Persian proverbs of of Amsal va hekam and in the Arabic proverbs, the position of women is psychological in several respects. It should be borne in mind that all of what has been explained as fundamental errors and psychological contamination in the theoretical foundations can overlap in the study of proverbs, which overlaps in the different attitudes that the proverb may have. To better understand the position of women in proverbs, based on the psychological perspective of Alfred Adler and Eric Berne, we extracted the proverbs of both languages ​​from in Proverbs of Dehkhoda’s Amsal va hekam and Mayadani’s Majmol Alamsal and categorized them into five groups, considering the difference in the number of proverbs. In these books, to gain a deeper understanding, in addition to explaining the psychological issues associated with the chart, we outlined their percentages in each language to make the comparative study and final conclusions easier. 4. Conclusion A detailed and comparative statistical examination of the position of women in Proverbs of Dehkhoda’s Amsal va hekam and Mayadani’s Majmol Alamsal based on the psychological perspectives of Alfred Adler and Eric Berne leads us to conclude that some proverbs have attitudes to fundamental misconception and contamination with women; Five groups led us to the following results: A. There is a 2.09% increase in Majmol Alamsal than Amsal va hekam and verdicts of the pollster's attitude, along with a fundamental misconception that women are hurting men, so there is a widespread attitude among Arab speakers, of course; With more than 23 percent of Arabic proverbs and more than 20 percent of Persian proverbs. B. Concerning the perception that women are fundamentally less powerful than men, there is a 6.41 per cent higher prevalence in Majmol Alamsal than Amsal va hekam, which may be a more profound indication that this view is present in the Arabic cultural background. C. Looking at women as a commodity to fulfill men's desires, 14.19 percent of Amsal va hekam and 11.53 percent of Majmol Alamsal; it is estimated that in Persian proverbs, this means a higher frequency of 2. The Arabic proverbs in this regard are, to a lesser degreerior. D. The attitude associated with contamination and fundamental misconception that restricting women is necessary to protect them from error is visible in the proverbial Persian Amsal va hekam 6.17% and in the Arabic Majmol Alamsal 3.84%. Although this attitude is relatively low in the proverbs, it is evident that in Persian, with a tolerance of about twice as much as the Arabic language, this attitude is emphasized as a worthy figure. E. In the case of proverbs that are judged to be healthy, the status of Amsal va hekam are better than Majmol Alamsal. Although there is not much difference in this case, in any case the frequency of healthy Persian proverbs is 3.51% higher than Majmol Alamsal, so the position of the Persian proverbs can be slightly improved on this view.    Knowing that 58.03% of Amsal va hekam and 61.54% of Majmol Alamsal are psychologically contaminated and mistaken, alerts us to the fact that in the context of Arabic, Persian, and Arabic literary pretexts, More than healthy, non-traumatic statements. Lack of attention to this issue can have unpleasant consequences for human society in the long run; proverbs as an integral part of popular culture affect the culture and thought of speakers of any language

The Moral Advice of ‘Minooye Kherad’ and its Effect on Ferdowsi’s Shahnameh

‘Minooye Kherad’ is one of the most significant letters of advice in the Middle Persian Period and the Pahlavi literature, including the books of Behdinan. This rather short book is full of the wise and beautiful religious and practical advice in diverse fields. Shahnameh, the master piece of Ferdowsi is the essence and protector of the ancient Persian culture. The research focuses on whether the book ‘Minooye Kherad’ has influenced the contents of Shahnameh or not. It also studies whether Ferdowsi has been inspired by this book or not. The descriptive-analytic methodology is based on studying the books, articles and analyzing different data. The result of this research indicated that Shahnameh has been influenced by this short book in the concepts related to moral advice. The great role of wisdom in Shahnameh emerges from the culture of Ancient Persia. And the book ‘Minooye Kherad’ has had a significant role in transferring this valuable characteristic. Ferdowsi is not the creator of these moral concepts, but he has added to the richness of these moral concepts by the help of his literal and artistic talents and has offered them to his audiences in his Masterpiece‘Shahnameh’

On Property (A) and the socle of the ff-ring Frm(mathcalP(mathbbR),L)Frm(mathcal{P}(mathbb R), L)

For a frame $L$, consider the $f$-ring $mathcal{F}_{mathcal P}L=Frm(mathcal{P}(mathbb R), L)$. In this paper, first we show that each minimal ideal of $mathcal{F}_{mathcal P}L$ is a principal ideal generated by $f_a$, where $a$ is an atom of $L$. Then we show that if $L$ is an $mathcal{F}_{mathcal P}$-completely regular frame, then the socle of $mathcal{F}_{mathcal P}L$ consists of those $f$ for which $coz (f)$ is a join of finitely many atoms.  Also it is shown that not only $mathcal{F}_{mathcal P}L$ has Property (A) but also if $L$ has a finite number of atoms then the residue class ring $mathcal{F}_{mathcal P}L/mathrm{Soc}( mathcal{F}_{mathcal P}L)$ has Property (A)

A comparative study on the conflict for having a woman in two epical works; Banoo Goshasp Nameh and Iliad

Conflict for having a lady is a topic which is focused by some famous epical works in the world. But in Persian epical works, it is not so much examined or at least considered from different point of view. In fact, Persian epical poets, were not interested in using such topics in their works as a main topic and they believe such issues are not in line with the epical principles. The only Persian epical work which considered such topic is Banoo Goshasp Nameh. In present study, the authors try to compare this unique work with Iliad, written by Homer, as the greatest epical work in the world which focuses on the mentioned topic. Then, they will express the similarities and differences between these two great works. At the end, it will be clear that, also there are many similarities between the above said works but there are many obvious differences in the purpose of war for having a woman. War in Iliad is a platform for showing men’s power and women’s weakness. In contrast, in Banoo Goshasp Nameh, war is a platform for improving the power of women and their same capabilities like men

A Theory about Relating Noofel to AyyÄr and FetyÄnâs Group in Leili and Mjnoon

Abstract AyyÄr that named with some other titles like Feta, Javanmard and Akhi is one of the most important and impressive motives of Iranâs history. Maybe the forming time of AyyÄr goes back to Sassanid age or before this era. The word of AyyÄr likes the other resembling its samples has two different meanings (good and bad). In awful, means thief, pitiless andâ¦, in good meaning is a generous, kind and brave person who helps people in problems. AyyÄri as a social movement from preIslamic period to after this time have passed very different conditions and its rituals extended into many literary and unliterary materials and in literary materials have been considered in two processes (epic texts and mystical instructions called Fotowatname). AyyÄri customs and beliefs divided into parts of moral principles and abilities. Using these customs and beliefs, this paper has attempted to prove that Noofel in Leili va Mjnoon is an AyyÄr. Leili va Mjnoon is a description of love between Qeis, son of Amer, and Leili but Arabic fanaticism made obstacles between them. At last Leiliâs father made her marry to another person named âIbn Salamâ, and Qeis didnât get married until his death. Before Ebn Salamâs marriage, Noofel endeavored to help Qeis by fighting against Leiliâs father tribe but finally abandoning from this deed. In the end, Leili died and afterwards Majnoon died beside her grave. Many researchers studied Leili va Mjnoon though neither of them didnât pay attention to Noofel&#39s character and his deeds, so if students ask any question about it, we donât have any suitable answer to prove that Noofel is an AyyÄr. This necessity leads to prove this theory. In Leili va Mjnoon, Nezami introduced Noofel character with qualified AyyÄri adjectives: Kindness, being experienced and courageous, a wealthy person who didnât steal. Noofel swore to help Mjnoon even this action ended to his death. In this process, Noofel didnât have any expectation from Mjnoon. Swear wine (in Persian called âShadnooshiâ) as a symbol of brotherhood treaty and AyyÄrâs storytelling ability and tradition of eating fellowships with together were the important AyyÄrâs rituals that we found these signs in Noofelâs story. AyyÄrÄn as a moral population always have a collective life and leader of them named âOstadâ that the others obey him, this condition obviously exist in Noofelâs story. In this story, Nizami signed to AyyÄrâs black wear (called Shabravi Shirt) over and over. Of the other AyyÄrâs abilities that found in Noofelâs story is AyyÄrâs opportunism or cleverness. Noofel in the first battle against Leiliâs father tribe disclosed this ability, when he understood that couldnât fight with the other Leiliâs tribe, pretended to peace and afterwards when he could become stronger fight again. The most important part of Noofelâs story when disclosed that he defeat Leiliâs father tribe in war, Noofel could give Leili to Mjnoon obligatory but didnât do this

A Theory about Relating Noofel to Ayyār and Fetyān’s Group in Leili and Mjnoon

Abstract Ayyār that named with some other titles like Feta, Javanmard and Akhi is one of the most important and impressive motives of Iran’s history. Maybe the forming time of Ayyār goes back to Sassanid age or before this era. The word of Ayyār likes the other resembling its samples has two different meanings (good and bad). In awful, means thief, pitiless and…, in good meaning is a generous, kind and brave person who helps people in problems. Ayyāri as a social movement from preIslamic period to after this time have passed very different conditions and its rituals extended into many literary and unliterary materials and in literary materials have been considered in two processes (epic texts and mystical instructions called Fotowatname). Ayyāri customs and beliefs divided into parts of moral principles and abilities. Using these customs and beliefs, this paper has attempted to prove that Noofel in Leili va Mjnoon is an Ayyār. Leili va Mjnoon is a description of love between Qeis, son of Amer, and Leili but Arabic fanaticism made obstacles between them. At last Leili’s father made her marry to another person named ‘Ibn Salam’, and Qeis didn’t get married until his death. Before Ebn Salam’s marriage, Noofel endeavored to help Qeis by fighting against Leili’s father tribe but finally abandoning from this deed. In the end, Leili died and afterwards Majnoon died beside her grave. Many researchers studied Leili va Mjnoon though neither of them didn’t pay attention to Noofel's character and his deeds, so if students ask any question about it, we don’t have any suitable answer to prove that Noofel is an Ayyār. This necessity leads to prove this theory. In Leili va Mjnoon, Nezami introduced Noofel character with qualified Ayyāri adjectives: Kindness, being experienced and courageous, a wealthy person who didn’t steal. Noofel swore to help Mjnoon even this action ended to his death. In this process, Noofel didn’t have any expectation from Mjnoon. Swear wine (in Persian called “Shadnooshi”) as a symbol of brotherhood treaty and Ayyār’s storytelling ability and tradition of eating fellowships with together were the important Ayyār’s rituals that we found these signs in Noofel’s story. Ayyārān as a moral population always have a collective life and leader of them named “Ostad” that the others obey him, this condition obviously exist in Noofel’s story. In this story, Nizami signed to Ayyār’s black wear (called Shabravi Shirt) over and over. Of the other Ayyār’s abilities that found in Noofel’s story is Ayyār’s opportunism or cleverness. Noofel in the first battle against Leili’s father tribe disclosed this ability, when he understood that couldn’t fight with the other Leili’s tribe, pretended to peace and afterwards when he could become stronger fight again. The most important part of Noofel’s story when disclosed that he defeat Leili’s father tribe in war, Noofel could give Leili to Mjnoon obligatory but didn’t do this