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Dominance is one of the most vital and creative key terms which bounds up with the linguistic approach to formalism. According to critics’ definitions, “Dominance” has the potential to govern the elements of structure.  It is palpable to that the consistency of structure and coherence is indebted to “Dominance” so that we can argue that  comprehensiveness of this element is a kind of guaranty for understanding the elegancy of form and structure of poems. This dominance rules over other elements of language poetry and locates them in the right position. We can maintain that  “dominance” emerges in the exterior aspects of structure through symbols, repetition of lines, and mottos, proverbs, and other kinds of repetition. Furthermore, “Dominance” has some crucial functions which are extremely imperative for recognizing external aspect of pomes. To enrich the orchestration, making a skeleton for structure, monotone, fragmentation of structure, open end ness of poem, reasonable the verse and another important function. In this article, the functions of Dominance which is an essential element in the surface of contemporary poetry in Iran, will be fully discussed. 

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Critics’ includingVimsat, Brooks, Pen Waren and Renewelek, in their evaluation of poems have focused on differentiating features of classical poetry and modern poetry.Compared with the North branch of literary criticism, the South branch of New criticism has explored the formalistic and structural features of poems. Brooks in his book entitled modern and classical poetry maintains that the formalistic nature of poem stems from an array of intricacies of the corresponding society. Further, he adds that critics should delve into literary works in order to capture the details. Brooks in juxtaposition with narrative system of classical poem tries to establish four categories of formalistic system including categorical, rhetorical, abstract, and associational in the modern poetry. Brooks assumes that non- narrative systems are more complex than narrative ones and sometimes they can be integrated. This results in more density and difficulty in poems. This article probes the possibility of criticizing the contemporary poetry of Persian literature accoding to non- narrative forms.

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One of the dynamic branches of contemporary literary criticism is psychological criticism which, in turn, has several subdivisions. One such subdivision is based on Carl Gustav Jung's viewpoint. Hermann Hesse's works can be well criticized and analyzed through Jung's psychological point of view because his ideas and thoughts are in many ways similar to those of Jung. They were in close contact and communicated with each other. Both of them were interested in symbols and icons, as well as commenting and analyzing them. Hesse was as introvert as Jung was; he paid attention to psychological facts and social aspects are meager in his works. Hesse and Jung liked East mysticism including Indian Gnosticism. India was a link which joined Jung and Hesse. Indians live in the world of symbols; influencing on symbols, being influenced by them, although they didn't like to comment on them. Symbols are favorite subjects for Jung and Hesse and their dominance in Hesse's works provide an appropriate field for a critical analysis from Jung's point of view. An investigation of symbols and archetypical criticism of literary works, especially those works arising from the soul, is a suitable method for exploring the hidden meaning in exterior and surface-structural layers. These analyses may reveal common facts in human soul as well. In this article, the researchers attempt to criticize the Hermann Hesse's "Siddhartha"story based on archetypical approach.Archetypes such as dream, journey, hero, water, river and passing it ,anima, tree and old wiseman are within important symbols which are assembled harmoniously in  this  story. They represent human effort in his individual and self-realization process. These symbols will be examined in details here in this article.

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One of the oldest and most pleasant and efficient kinds of poetry, which have attracted the attention of scholars and lovers of poetry since the beginning of the Persian poetry until now, is elegy. Khaghani Shervani is one of the poets who wrote after this genre and composed many memorable and beautiful elegies. The poet, who like many other people experienced happy and sad events and occasions, wrote many elegies in which he commemorates and remembers many of his dear ones. These poems are marked by their emotional language and poetic expression of feelings, which is simple and unaffected but at the same time expresses his emotion and passion in the best possible way. In this article elegy is discussed in the collected poems of Khaghani

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One of great Shiite scholar, Mullah Ahmad Naraghi, alias Safaee has left a book called Taghdis which has indisputable similarities to Mathnavi Maanavi in form and meaning. This book is affected by Mathnavi Maanavi written by Rumi and considerable effort has been made to compare it to Mathnavi Maanaviin matter of composition, commencement and completion of speech and also semantic goal. In this paper, an intertextual reading of Mathnavi Taghdis and Mathnavi Maanavi based on Genette’s theory of Transtextuality and three explicit and declared and hidden and implicit specifications is presented. Findings of this research show that according to the theory of Genette there is no evidence for the explicit and declared intertextual relation with Mathnavi Maanavi among 65 narratives of Mathnavi Taghdisand the most significant intertextual relation is associated with hidden and undeclared transtextuality. The results further indicate that the plot, theme and characters of at least 18 narratives have been adapted from Mathnavi Taghdis and there are different signs in the narratives of Mathnavi Taghdis in terms of space of story, tone, narration manner, name of character, etc., which associate with the narratives of Mathnavi Maanavi and are included in Genette’s classification of the implicit transtextuality.
 

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If we admit that culture is a kind of text, we must inevitably accept that “The History of Jahāngushā” is a text that is the point of contact of different ideologies, each of which forms a part of Iranian identity and culture. Contrary to formalist approaches, an attempt has been made here to revisit the text based on those approaches of literary criticism that read the text in a dialectical and interactive connection with the material contexts of its production. Therefore, first, the ideologies in the text are introduced and analyzed, and after determining their role in shaping the ideological system of the History of Jahāngushā, their discourse contradictions are revealed, and finally, the impact of these ideologies on the text is discussed. Various factors such as historical context, social, cultural, and ideological institutions have been influential in the composition of this text and its linguistic form. It seems that more than the linguistic and expressive complexities, it is the discoursal, ideological, and cultural contradictions that have caused confusion and complexity of the text. Analyzing and retrieving the ideological currents of the text not only explains the reasons for its different readings but also helps the reader to reach a new and different judgment of the literary, historical, and cultural aspects of the text.

 

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 Proverbs are a cultural tool that, due to their compactness and special phonetic and literary patterns, can destroy the intellectual resistance of the audience and impose a kind of conceptual and expressive tyranny on them. The cultural semiotics of Persian proverbs shows that gender discrimination and reducing the status of women is rooted in cultural standards and norms. In many proverbs, women are considered "other and marginal" and men are considered "self and center". Using analytical, descriptive and qualitative methods, this article criticizes a number of gender proverbs with emphasis on cultural semiotics in order to show, along with pathology, that the dual opposition of "man" and "woman" How has it influenced and caused components such as "patriarchy", "marriage", "reproduction", "appearance beauty", "male economy", "mental strength", "leadership and management" etc. So that the woman is placed in the "margin" and the man in the "center" of the cultural text. The cultural semiotic analysis of proverbs shows the fact that being a "woman" is a product of patriarchal ideology; A thought that consciously seeks to be the "other" woman. This thinking removes women from the social scene with hidden control and repression and seeks their "symbolic annihilation".