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Metaverse is a space that includes the real world and virtual worlds in which people use a digital and virtual representation called an avatar to be present. Metaverse is considered as the major media of commercial advertising in the future and it will play a fundamental role in terms of audience attraction and society awareness. By adopting semiotics approach, this research analyzes the preparation of the subject and the formation of the avatar in Metaverse commercials. Ten commercial advertisements of prominent brands are chosen as statistical sample, and the virtual world of Hyundai brand on Roblox is examined as the case study because of its diverse activities. Descriptive-analytical method is carried out relying on participatory observation, in a way that the researcher experiences the field, and seeks to answer two questions: 1) What kind of discourse is applied to Subject and Object interactions? 2) What is the procedure of conversion of real body to ideal body? Results show that Subject of Metaverse should be considered as a Being-actor who continuously finds itself in a lack of meaning due to Becoming-centered situation and is called to action and achieves meaning as a result of the action. Besides, the avatar could be considered as Ideal-otherness while the dialogue between physical and virtual body is possible through the third body, which is the Imaginary body, which is the main base of sensory-perceptual receptions and leads the actions of the subject.

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Cette recherche, qui s’inspire particulièrement du « nudge », une approche innovante en stratégie comportementale, ainsi que de la sémiotique tensive, trouve sa motivation dans les incitations à consommer moins d’énergie. Tout au long de cette étude, nous cherchons à répondre à la question fondamentale de savoir si, en matière d'écologie, les « nudges » peuvent encourager les individus à adopter des modes de vie plus respectueux de l'environnement en modifiant les discours et en faisant ressurgir des situations éthiques oubliées. L’objectif de cette étude est de comprendre comment l'univers du discours est lié aux pratiques de vie et de fournir des solutions simples et pratiques en exploitant le pouvoir du langage et en analysant l'impact du discours indirect sur les mentalités, dans le but de guider les individus vers des choix énergétiques optimaux pour la création d'une ville durable. Étant donné que cette recherche est analytique, la méthode de présentation adoptée repose sur une étude de cas. Dans cette approche, nous avons commencé notre analyse par une description théorique de notre exemple choisi, puis l’avons analysé à travers les approches sémiotiques et la structure tensive. Les résultats des analyses ont démontré que l'approche du nudge peut créer une dynamique éthique, encourageant les individus à s'organiser pour contribuer à une meilleure forme de vie. En orientant subtilement les choix sans contrainte, cette méthode favorise des comportements responsables et solidaires, tout en renforçant la prise de conscience collective.

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Regarding the discursive or semiotic approach, unlike the structural studies which consider the linguistic products as external and independent objects toward theirs producers, very semiotic items influence the obscurant process of linguistic productions. The most important, meanwhile, is the discursive presence that its dynamism leads us to a discursive pointing and helps us to extent our relationships, and so the interaction between compatible and incompatible powers. Now the question is this: what helping us to transmit from a systemic relationship between the signifier and the signified to a processional? It seems that the cause arises of a substitution of a processional system instead of the fixed relationships of the signifier and the signified. But someone may ask: what traits cause that the lingual plans change the borders of meaning, and produce a semiotic process? Our purpose in this article, besides answering that question, is studying the conditions which lead us from a structural semiotics that the predetermined meanings are very important for it, to a processional semiotics which for that the meaning is a tributary to the dialogue and conflict between the plans of language. Key words: semiotics, discourse, lingual plans, process, meaning

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Both intertextuality and intermediality are discursive phenomena that impact the semiotics by defamiliarization or interaction of the media and the text. Intertextuality function since its appearance could be seen only in the literature and its contrast was only with multi-media novel. In various arts, especially in the cinema, theatre and cyberspace, it seems that they could not achieve to prove the transdiscursive technical and media situation – particularly in the criticism area – until intermediality is discussed. The intermediality shows interaction of various characteristics between different mass media next to each other keeping all characteristics of its signs. It has then a transposition by which the primitive characteristics are suspended and differentiated. The most important aspect of this media conflux is to establish a material and a form of expression next to another material and form. The purpose of this research – besides studying intermediality discourse – is to consider its function in the semiotics and arts as well. That is why having the intertextuality reread, the borders between text and media and, finally, the effects produced by interaction of the media are regarded to gain a proper theory about intermediality.

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To explain how lie is made from the perspective of semiotics, we first need to define icon and its function in the domain of discourse. In this regard, we show that although icon means the maximum amount of similarity between a thing and its representation, there is always the possibility of creating distance between the two that can vary from zero to infinity. This distance makes something as lying in language. According to this, icon can fluctuate from hypoicon to hypericon. Based on these explanations, we figure out that lying is a sign that loses its conformity with the object which is supposed to be represented. The article examines the causes of less or total disagreement of this icon in folk tales according to semiotic process. The main purpose of this article based on semiotic approach and iconic sign process, is to discover the causes of lacking conformity with the reality as well as the fluctuations of this icon. The main hypothesis of this theory is that the involvement and intervention of sense- perceptional and emotional processes as active factors in human behavior could change our understanding and point of view. For this reason, they prevent icon from a stable conformity with the object in time and place. As a result of this process, the discourse of lie is created.

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The present research focuses on the question of genuine and un genuine in literary discourse by adopting the semiotic approach which regards discourse as process-oriented phenomenon in order to create semantic structures and investigate their effects on the interactive regime of actants based on Heidegger, Austin, Baudouin, Greimas and Tarasti thoughts in the field of semiotics and discourse analysis. At this point, to explain the language correlation with genuine and un genuine, our focus of attention as the corpus will be so–called Persian folk tale “Sezaye Niki Badist” by concentrating on this question that how folk narrative can replace the process of detecting genuine and un genuine by changing the signification production process. By genuine, we mean an utterance or statement which is linguistically and semiotically speaking the best choice according to the context and situation of discourse production and speaker's ontological point of view, while, un genuine refers to every property which disturbs or damages the natural process of signification production. The goal of the current research is to detect the conditions of realization of these opposite factors in language, according to selected corpus of Persian literary folk narrative to understand the manner of formation and their resulted changes in discourse. The main question in the current article is that what kind of factors intervene in the formation of these elements in the language and how these factors strength the discursive system, change and in some cases disarrange the realization of the signification and the reliability of the process.

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As intertextual studies penetrated in art, the intertextual scholars attention was drawn to various mechanism of text in intertextual analysises of Gérard Genette studies. Genette presented 5 types of these relations by proposing transtextuality. These studies gradually found their way to cinema. This article aims to survey hypertextual and paratextual relations-two component of transtextuality- in Iran’s cinema.Through facing cinematic adaptation, we will realize that how a movie text excerpts from other texts in different ways, whether they are literary texts or not! One of the basic issues of this research is to recognize all kinds of cinematic adaptations and their characteristics. In paratextual relations the text is placed on the threshold of the other text and it seems that its ratio to the release time is the most important issue in this regard. The objective pursued here is to introduce a model of intertextual relations which specifies types of these adaptations and paratextual time relations in iran’s cinma. For this purpose, after rereading review of literature of intertextuality, hypertextuality and paratextuality, we will distinguish intertext from intertextuality. Finally some of the movies of Iran’s cinema in 1370s and 1380s will be observed in order to achieve hypertextual and paratextual relations.

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In this study, semiotic functions of color and light have been investigated and analyzed in “Chinese and Romans discourse on painting and portraying” chosen from the first volume of Masnavi. In this discourse, introducing his phenomenological point of view, Mowlana tries to demonstrate how democratic aspect of oriental mysticism is crystalized. Thus the main question of this study is how and under which circumstances and cultural discoursal functions, the transition from physical-actional atmosphere to symbolic and transcendental one is achievable. In fact, the purpose of this research is to study the interactive characteristics of light and color besides demonstrating the place of cultural semio-spheres in Mowlana’s discourse. Our hypothesis is that ontological and phenomenological presence of light saves the discoursal space of color from existential decadence, and places it in the transcendental position. According to this hypothesis, light and color in a colorless atmosphere cause the signification transcendence. In such circumstances, we see our self-integration with the other and the presence of existence where everything changes to a context of aesthetic music of the world spirit.

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A "signifying ensemble" can be studied from two perspectives: in one hand from the perspective of "generative", which refers to the process of production and its schematization, and on the other hand  from the perspective of "interpretation", which refers to the structure of this significant ensemble . Semiotics of discourse refers to the both of these perspectives, because the discourse implies the process of utterance producing correlated to its structure. In this paper we have studied the discourse of Surat al-Qariah from this point of view. On method, this study is based on "tensive semiotics" (or tensive model), which is introduced in the post-Greimasian semiotics. First, the tensive model has been described in brief, second, the "tensive schemas of discourse" and "instance of discourse" as homologous analytical tools have been introduced. The tensive schemas represent intensive (emotive) and extensive (cognitive) valencies of the discourse, and the instance of discourse represents the trajectory of the discourse generation by two fundamental discursive actions: engagement and disengagement. In semiotic analysis of the discourse of surat al-Qāriah based upon the tensive model, it is depicted that the tensive schema of surat al-Qāriah is correspond with decadence model. But the the verse 10 is considered as an unexpected event in the discursive trajectory of the Surah: its ascending tensive discourse and the gegement discursive act in returning to the enunciative domain schematize this discursive unexpected event.

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Narration of the Risalat al-tayr (TREATISE OF THE BIRDS) has an important place among the educational works in Persian Literature. In each story, value/s are defined by means of actors trying to achieve them.  The narrator makes an attempt to get the actor to the axiological system of story and create narrative periods. By Narrative periods we mean that from the 1960s (the peak of structuralism till now), narrations have been based on a model, each period is different from the other in terms of theoretical and semeiotic and semantic aspects. Semiotics and semantics tries to categorize the narrative periods of classic and modern literature. Identification and exploration of narrative periods of Farsi and Arabic Risalat al-tayr with focus on investigation of axiological system of dialogue allows us to move beyond this generation and provide a model for narrative division of the literary texts.
In this regard, the purpose of this research is to investigate the narrative periods based on Manṭiq al-ṭayr (conference of birds) by Attar in order to explain the related model to study the narrative systems. Narrative periods make us encounter with the transformation of the narration. For this purposes, one of the research goal is to provide the narrative periods based on Manṭiq al-ṭayr in order to provide a comprehensive method to literary text analysis.  It is assumed that in Manṭiq al-ṭayr this function has a multiple concept. In other words, the actor experiences different periods to reach the value. Other questions are also as follows: what are the underlying components of the axiological system in   Risalat al-tayr? How these components are organized?  With investigation of Risalat al-tayr, which is the suitable method to measure the effect of the stories on each other. Risalat al-tayr uses a unique similitude in storytelling, for this reason, it benefits from a special kind of narration.  So, by investigating the narration of this text, it is possible to understand the mentality of the narrator and depict the effect of these stories based on their narrative style in order to reach a model of studying the narrative transformation. To this end, the authors have adopted Paris school Semiotic approach. The findings of the present research indicate that the Risalat al-tayr is totally composed of narrative periods including “Programmed Actional Regime, “Interactional  system based on dialogue  and negotiations” “ Actional  regime based on competence” , “ Passive tension” , “ Sensible paradigm based on subject adjustment to the existence”, and “ attraction- correlation and assessment”. First and second periods are called tension periods and are an introduction to the periods of action, sensation, and assessment. Only Manṭiq al-ṭayr by Attar contains all these periods. In other treatises, only some of these periods are observed. In the first three periods and the period of assessment, the value of thing is outside the actors and in the periods of tension, sensation and attraction, the value is in the subject. In all of these texts, the value is added one by one to the text.

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Teaching/learning the intercultural skill is an important part of teaching French as a foreign language. The intercultural skill as a life skill, is an ability to think about own and foreign culture, having an objective look and an open attitude toward the situations including cultural differences. Because of its subjective nature, teaching these skills is not possible only by transferring the teacher’s knowledge to a learner. It is necessary for students to be involved in the exchange of information in order to internalize these skills. In the case of Iranian learners who are studying French in a non-French country, arranging such opportunities in the classroom is one of the most important challenges with them any teacher should be faced.
Considering the fact that writing, - especially its creative and subjective forms– plays an important role in the personality’s development, the purpose of this study is to verify the efficacy of an intercultural approach in an FFL Iranian class and see which obstacles should be avoided in the identity formation process in order to help Iranian language teachers to transform their writing class to an excellent place for improving the intercultural competence. Achieving this goal, we tried to answer the following questions:

1. How writing can contribute to the development of intercultural competence?
2. How the intercultural approach will influence the intercultural identity formation in the writing class?

So we attempt to design an educational scenario, based on Kolletta's intercultural approach, which gives students the opportunity to develop their intercultural identity in a creative writing workshop and we noted student’s reactions to this approach.
Students writings were scored for cognitive, emotional and imaginative functions and the comparison between experimental and a control group, performed by the independent T-test showed that although both groups had succeeded as intercultural mediators, the experimental group members wrote relatively longer and more creative texts.
 
 

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The neurolinguistic approach (NLA) is a new pedagogical approach to foreign language learning conceptualized by Netten & Germain in 1997 in Canada. This pedagogical approach is based on recent researches in neurolinguistics, especially Michel Paradis’s neuro -linguistic theory of bilingualism. The NLA started to be used outside Canadian territories for teaching learning of French as a foreign language (FFL) both in institutional and academic setting starting from 2010. Before that, the NLA was used- and still is- in Canada as the basic approach of the intensive French program (FI) for young English-speaking and adolescents from 11 to 17 years old in school context. In NLA, the main principle is to develop the ability to communicate orally without learning explicit knowledge. The NLA is based on Michel Paradis’ neurolinguistics theory of bilingualism. 

In NLA, priority is given to oral language development because only the frequent use of oral language can help develop implicit competence or internal grammar. Before being able to read and write in the L2, the learner must be able to speak spontaneously about the themes that affect his/her life, personal experiences, as he /she does in L1. Indeed, when a student enters school he/she has already developed an internal grammar or implicit competence to communicate verbally in L1. He/she is able to speak and communicate with others but he /she is not aware of the grammar rules that underlie his /her productions. However, when a learner begins to learn L2, he/she does not have oral skills (internal grammar). He/she must first develop his internal grammar, that is to say, the ability to address an oral theme and then be able to learn to read and write on the same theme. Thus, according to NLA, learning to speak an L2 consists in first acquiring the ability to communicate orally before knowing the explicit rules about the language

The purpose of this research is to answer 2 questions: First, how can neurolinguistics help in foreign language acquisition? And in second place, to what extant can the NLA help Iranian learners develop better oral communication skills? In order to find the answers, the authors paralleled the NLA with a current method of teaching / learning French as a Foreign Language in Iran.

 The present research is based on an experimental method with a quasi-experimental design, the authors have chosen an experimental group comprising 10 beginner adults and a control group with the same characteristics. To collect the research data, the authors have used one quantitative (class video recordings observation and analysis) and one qualitative research (questionnaire) instruments. 

 The results showed that during class interactions the experimental group made fewer mistakes while speaking and autocorrection was higher among this group. 

 
 

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Language learning is not just the learning of vocabulary and grammar. Idioms are the useful structures between language speakers, especially in spoken language.  Maybe the mysterious nature of these structures makes the speakers to be interested in using them. It was said mysterious because they do not have combinational meaning. Idioms have their own context of use and it motivates speakers to use them because the proper use of idioms shows the high level of communication skill of a foreign language learner. But due to the special structure of idioms, it is so hard to learn them.
Besides, cartoon is a kind of image which is simple, attractive and borderless.
It seems that the interaction between idiom and cartoon results in revealing connotational meaning of idiom and in this way, cartoon develops the literal meaning of idiom.
There are various studies on the relationship between text and image in book illustration, teaching language and different sciences and they have confirmed the positive impact of image especially in the form of cartoon or caricature in learning but there is no research about the role of cartoon in learning English idioms to Persian native speakers from the semiotic point of view.
This paper aims to evaluate the effect of interaction between speech and cartoon and achieve the effective features of cartoons in revealing the covert meaning of idioms, in the process of English idioms teaching to Persian speakers from semiotic point of view.
 In this paper, the main problem is how the cartoon, in relation to idioms, changes the space of sense-making from an unpredictable semiotic space to a creative one and how this interaction causes a creative semiotic space to develop the concept of idioms. To evaluate this paper`s hypotheses, we used visual semiotics approach and discourse analysis method. The statistical population of this research includes 60 English language learners in intermediate and advanced level including 30 girls and 30 boys from north and south of Tehran. The hypotheses of this study are that: firstly, cartoons can cause the semiotic development via the sign spaces interaction, inducing a new cognition and developing the scope of imagination. Secondly, speech and cartoon can cause creative usage of idioms via making referential space, using the discourse dimensions and developing the linguistic game in inter-semiotic space.
The results show that, cartoons with the appropriate functions of cognitive, sensory- perceptual, emotional and aesthetic dimensions of discourse in which there are maximal transdiscourse relationship with idioms and make an effective interpretation or metadiscourse, cause a creative process and transcend the denotational meaning of idioms to connotational one. So, they can be considered as prosthesis for idioms. As a result, the hypotheses of this research are confirmed.
 

 

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Cet article envisage de montrer, à partir d’un conte persan intitulé le "Chamelier et le serpent", que la narrativité ne peut pas se définir toujours comme un parcours linéaire soumis à une logique du manque et de réparation du manque. L’étude du conte en question montrera bien que l’univers du sens n’est pas dans tous les cas un univers d’ordre de programmation. Dans le cas qui nous intéresse, il s’agit d’un monde où nous avons affaire à une narrativité spirale, étant donné que tout s’organise autour d’un axe principal : l’homme et l’animal sont des ennemis éternels. Tout circule donc autour d’une question d’ordre ontologique. Le manque du début refait surface vers la fin et constitue le dénouement desastreux. Tout se passe comme si la fin retrouve le début. Cet essai aura pour résultat de préciser que le sens, au lieu d’être le résultat d’une linéarité organisée, peut s’obtenir sur la base d’une transformation spirale du sens  à partir d’un retour au problème collectif et original : l’homme et l'animal sont des ennemis éternels. Ce qui donne lieu à un sens circulaire

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Given the importance of cultural issues in different societies, scholars have introduced the ethnography of communication to examine the differences in light of language and context. Related to this theory is Hymes’ SPEAKING model (1967), in which setting and scene, participants, ends, acts sequence, key, instrumentalities, norms, and genre are taken into account to analyze speech events. Since the words and expressions we use in everyday speech have emotional loads, adding an emotional aspect to this model (E-SPEAKING) seems to provide a more comprehensive picture regarding cultural and linguistic interpretations. The present study; therefore, first, introduces the concept of emoling by analyzing [Nāz Kardan]-related vocabularies, and then, by considering closing and opening discourse, tries to relate the concepts of ethnography of communication and emotional ethnography. Such cultural emolings can reduce the existing gap between social and psychological studies and lead to a more holistic view on language and culture, which consequently prevent separating emotions from cultures.
1. Introduction
In the daily interactions and culture of a society, factors such as linguistic and grammatical knowledge, sociocultural knowledge, pragmatic knowledge and the skill of using a language are all important. Given the interconnectedness of language and culture, one can understand the cultural aspects of a language through examining the language of speakers. In addition, according to the theory of cultural relativity, what is considered right in one culture might be deemed wrong in another culture. As such, language can be considered as a reflection of people’s culture and thoughts. Hymes (1967), an American social anthropologist and linguist, is one of the scholars who introduced the factors affecting the interaction among people through proposing SPEAKING model. To him, through examining these factors, a comprehensive picture of individuals’ culture and thoughts can be obtained. In the SPEAKING model, while the role of social and cultural knowledge in interactions are highlighted, the psychological dimensions of interactions are ignored. Besides, the social and cultural knowledge, words and phrases have some emotional loads (positive and negative), which are effective in recognition, conceptualization, and cultural interpretation of a phenomenon. It should be noted that if we do not consider the importance of emotion in our interactions, we cannot provide a clear picture of people’s culture. Based on this logic, in the present study, the authors introduce the concept of Emoling (Language + Emotion) (Pishghadam & Ebrahimi, 2020) as a complement and new dimension of Hymes’ (1967) model. They extend the model of ethnography of communication to emo-ethnography of communication to answer the question of how it is possible to make an association among language, culture, and emotions of individuals in conversation. The hypothesis of the present study is that by adding the dimension of emotion, the words, linguistic expressions, and all components of the Hymes’ model can be affected by our emotions. It is also assumed that emotions can notably affect the intentions of the speaker and the audience in a conversation.
2. Literature Review
The studies conducted on the ethnography of communication and SPEAKING model are both theoretical and practical. In a number of previous studies, only the importance of the ethnography of communication and SPEAKING model has been considered. In these cases, researchers have only defined the model theoretically. This model has been considered in many English studies (e.g., Afful, 2017; Angelelli, 2000; Johnstone & Marcellino, 2010; Ray & Biswas, 2011; Small, 2008; Umezinwa, 2017). Inspired by the ideas of Halliday (1975, 1994), Vygotsky (1978, 1986), and Sapir and Whorf (1956), which imply the relationship among culture, thought, and language, Pishghadam (2013) coalesced the two words ‘language’ and ‘culture’ and introduced the concept of “Cultuling” as a transformational tool in sociological studies of language. To him, “Cultuling refers to those structures and expressions of language which portray the cultural image of a nation” (Pishghadam, 2013, p. 47). In fact, language can fully represent the culture of a society. Hence, if we raise people’s awareness of the existing cultulings of their culture, we can eradicate the defective cultural genes and pave the way for cultural excellence. After the introduction of cultuling by Pishghadam (2013), many cultulings ​​such as Swearing (Pishghadam & Attaran, 2014), Praying (Pishghadam & Vahidnia, 2016), cursing (Pishghadam et al., 2015), Haji (Pishghadam & Noruz Kermanshahi, 2016), Qesmat (Pishghadam & Attaran, 2016), I don't know (Pishghadam & Firooziyan Pour Esfahani, 2017), Nāz (Pishghadam et al., 2018), Cherophobia (Pishghadam, Firooziyan Pour Esfahani, et al., 2020), Positive-thinking (Pishghadam, Derakhshan, et al., 2020), Patriarchy and Matriarchy (Pishghadam, Derakhshan, Ebrahimi, et al., 2020) were analyzed in light of Hymes’ SPEAKING model through which comprehensive information about each cultuling can be easily obtained.
 
 
3. Methodology
Given the importance of emotions in reflecting the thoughts, language, and culture of a society, in the present study, the authors introduce the concept of cultural emoling. This concept refers to those emotions that lie behind the linguistic expressions and may have their own unique meanings in a particular culture. By introducing the concept of emoling, the model of ethnography of communication can be extended to the emo-ethnography of communication, which narrows the existing gap between sociological and psychological studies. In social communications, besides the sociological elements relying solely on the interconnectedness of language and culture, the psychological components of emotion can be considered as well. The emotional load of expressions (emoling) reflects the individuals’ way of thinking who use them in the form of linguistic expressions (cultural emoling). Thus, in discourse analysis, a holistic relation among language, culture, and emotion can be considered. Based on this, cultural emolings can represent the type of language, thought, and underlying emotion of words. They can also be applied as a good model for analyzing linguistic expressions of each culture.
In this regard, the authors postulate that due to the crucial role of words’ emotions in daily life and the importance of contraction and expansion in discourse, the model of ethnographic of communication can be extended to emo-ethnography of communication, and Hymes’ SPEAKING model can also be changed to E-SPEAKING model through adding the new dimension of emotion. In this model, the contraction and expansion of discourse, arising from the underlying emotions of words and linguistic expressions, can influence all components of the Hymes’ model, including “Setting/Scene, Participants, End, Act sequence, Key, Instrumentalities, Norms of interaction, and Genres”. Based on these emotions, participants can determine their position in the discourse. In such circumstances, these emotions well define the track of the conversation. Having conceptualizedthese two new concepts, the authors have studied the cultuling of “Nāz” in Iranian culture in the light of emo-ethnography of communication model to portray the importance of emoling in this model. It should be noted that this cultuling and its related vocabulary items have been frequently used in Iranian culture, and Iranians have a high degree of emotion towards this word.
 
4. Conclusion
Since each emotion is accompanied by a set of cognitive assessments (Achar et al. 2016), if individuals have a positive emotion about a word, phrase, and discourse, they will use it frequently in their speech. Consequently, such words are more likely to be reproduced through cultural genes than words that produce negative emotions and discoursal contraction. Thus, emotions can alter the center of discourse authority, open up discourse and linguistic horizons (positive emotions), and create discoursal expansion and contraction (negative emotions). Discoursal contraction and expansion can encourage people to continue the conversation or discourage them to end the conversation. Furthermore, the underlying emotion of words is important enough through which the inside and the outside world of a person can be differentiated. In other words, emotion is related to individuals’ brain and highly associated with their thoughts. Therefore, substituting words containing negative emotional load with words that produce a positive emotion is of high importance. People should be cognizant that the words they employ in their daily interactions may produce negative emotions in the individuals’ minds. Hence, people should recognize the feelings and emotions of their audiences and talk to them accordingly. The role of these emotions in online conversations is even more important. In online contexts, people may have no knowledge of each other, and each word they use will unintentionally produce different emotions in their audiences.
High emotionally intelligent people may have high social intelligence as well. These people can effectively manage their verbal relationships with others. Even at a higher level, emotionally intelligent people can alter how people think through changing the underlying emotion of words (Mayer et al., 2008). Therefore, the ability to monitor and control emotions can be considered a comprehensive guide in detecting cultural thoughts and behaviors. Consequently, in order to represent a tangible and accurate picture of each culture, behaviors and thoughts of individuals, as well as the psychological and sociological components should be considered simultaneously. Therefore, culturologists, anthropologists and sociologists are strongly advised to consider the psychological dimensions of culture in their research.
 

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Whenever the place and quality of life simultaneously cause formation of predicates created by transmission of one situation to the other, we face eco-semiotics. As the basic elements forming human’s ecology are place and quality related to the place, therefore each ecology can be known as the tranjective chain. Berque, calls this tranjective chain mesology. Ecology can be a process if we consider a situation relating to a pre-situation and also cooperating to the next situation. In this process each existentialism is ready to be transferred to a new existentialism in the case of being put in the tranjective chain. This process formation is based on the idea that no existence is independent of the other existence. The best achievement of this mesologic idea is the deletion of bipolar world. Each existence has the ability of transmission inside the place and movement to the other existence. That’s why considering the existed experiments shows the formation of predicated based on the figures and interactive situations that each existence is completed on the process of action based on discontinue that cause its completion and transmutation. Regarding the subject, existences are various and grow up gradually inside time and place which are capable of being transferred. Our main aim of this research is showing the quality of existence growth and our main approach on this paper is formed by concentrating on human semiotics and visibility of existence. Also we’ll try to render literal eco-semiotics theory based on Berque’s mesologic idea and tranjective chain.
 

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Les études abordant la question des compétences culturelles sont aujourd’hui de pleine actualité et sont souvent reprises pour analyser différents aspects de ces compétences au sein de l’enseignement-apprentissage des langues-cultures étrangères ; ces études ont donc leur utilité dans la mise en évidence de la diversité de ces compétences sous les différentes appellations et applications parmi lesquelles nous avons choisi de mettre en lumière la compétence transculturelle. Il n’existe pas de commun accord quant à la définition du concept de la compétence transculturelle et à sa place à l’égard d’autres compétences culturelles. Cet article tente de répondre à la question comment définir précisément la notion de compétence transculturelle, comment l’interpréter et la promouvoir. Cette étude a donc pour objectif de proposer une conception de la compétence transculturelle. La manière dont la compétence transculturelle peut être acquise et développée sera également discutée et abordée dans le cadre d’une recherche de terrain auprès des étudiants de licence en langue et littérature françaises de l’Université Hakim Sabzevari. Nous avons décidé d’emprunter le dispositif de la pensée en réseaux pour la mise en application et le développement de cette compétence. Quant au choix de la modalité de la collecte des données, nous avons eu recours aux entretiens semi-directifs afin de vérifier l’impact de la mise en œuvre du dispositif sur le développement de la compétence transculturelle sur le public examiné. L’analyse des résultats obtenus par les entretiens montrent les traits distinctifs de la compétence transculturelle due à la mise en place du dispositif choisi..
 

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This study tries to show that how viewpoint functions in discourse. As it will be clarified, it is highly related to the intention of the speaker/writer, and as a result, the orientation (s)he adopts in the discourse. Deictic markers function as discourse markers to fix and anchor time, place, agent, and other discursive elements. In this way, the viewpoint adopted by the enunciator/utterer is determined. Different types of viewpoint, then, are introduced and exemplified. Its relation with perspective is also examined.

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La langue et la culture sont indissociables, car la culture se manifeste dans la langue et grâce à cette dernière, pourrait être fournie la base nécessaire à la manifestation de la culture. La traduction est un discours socioculturel où les sociétés humaines pourront afficher leur identité culturelle en invoquant l'autre. La problématique principale autour de laquelle s’organise cette recherche est celle de savoir comment dans la traduction, les culturèmes provoquent le déplacement des frontières sémantiques et comment l’union entre le nous et les autres, comme l’explique Y. Lotman dans la théorie de la sémiosphère, serait possible.  Cette recherche aura pour objectif de montrer que dans la traduction du roman Papillon, la transmission du sens des culturèmes dépend des situations discursives fondées sur deux systèmes sémantiques convergents et divergents. La présente étude est fondée sur l'analyse du corpus c’est-à-dire le roman Papillon d’Henry Charrier traduit par Parviz Naghibi. Ainsi les données principales de la recherche seront collectées à partir du corpus. Après avoir analysé les stratégies du traducteur, nous chercherons à apporter des solutions pour la bonne transmission du sens des culturèmes dans le processus de traduction. Enfin, nous essayerons de déterminer les typologies de traduction des culturèmes du point de vue de J. Fontanille. Les résultats de cette recherche indiquent que le traducteur n’a pas réussi à transférer le sens des culturèmes, car en adoptant des stratégies qui ne sont pas convenables pour traduire des éléments culturels d’une langue à l’autre, il n’a pas essayé de réduire les distances entre le nous et l’autre.