In this article, the critical works of Poornamdarian are analyzed and read with a philosophical hermeneutic approach. The question is whether hermeneutic philosophy has been the basis for the interpretation of literary works in this author's critical works. And if so, what hermeneutic concepts and themes form the basis of his work? Hermeneutic philosophy has penetrated in literary criticism with many of its themes and concepts. It seems that Poornamdarian has also used many of these concepts in his works, and many of the manifestations and ideas derived from this philosophy have been the basis of his works in the critique and analysis of literary works. But in utilizing these concepts, however, he has not merely placed himself in the realm of an imitative critic who has been influenced by one of the thought approaches related to philosophical hermeneutics, but, in addition to, his knowledge of the universal knowledge of critique in the field of hermeneutics, relying on the legacy of interpretation, introduces the audience to a new perspective on methodical literary criticism. The titles and layers of this article that are influenced by these concepts are: interpretation, semantic pluralism, symbol and allegory, demythologization in symbolic texts, deconstruction, grammatology, author death theory, intertextuality, ambiguity and meaninglessness (ambiguity), apostrophe and multifaceted, deconstructive and multifaceted connection with didactic and theological poetry, multifaceted and social commitment in poetry and literature. In his critical works, he has sometimes directly analyzed and studied these issues, and sometimes, as a special approach, he has absorbed and digested these concepts in his works that it could be said that .zhe has appropriated them as a discourse.
Extended abstract
Problem statement: The theoretical foundations of this research are based on "philosophical hermeneutics". Hermeneutics has a history of analyzing and interpreting the holy books of religions, including Christianity, Islam, and even surviving writings in the Persian language. Hence, interpretation, as an ancient ritual, is rooted in the belief in the "sanctity of the text." Influenced by the philosophical theories of Heidegger and Gadamer and their followers, Poornamdarian have created works in the field of literary criticism and interpretation of classical and contemporary Persian texts. One question is whether the opinions and ideas of literary criticism of critics such as the Poornamdarian, which are evident or hidden in his works, can be explained on the basis of philosophical hermeneutics. Another question is that in what fields and subjects does hermeneutics have the capacity to analyze and recognize in his system of thought - by digesting and absorbing their opinions in his works and not by following and mechanically imitating them? And can it be said that in this way he has tried to include some hermeneutical approaches in his critiques "through self-appropriation"?
Research findings
Poornamdarian considers interpretation (hermeneutics) as the search for truth to reveal the coherence of the text. The goal he pursues in interpreting the works of the Persian poems is to harmonize and create an agreement between traditional interpretation and modern hermeneutics. In this alignment, he combines three approaches of traditional and hermeneutic interpretation of Gadamerian and Eric Hersh's thinking, that is, the semantic validity of the text, and thus demonstrates his belief in the coherence of the text; However, he does not believe in a single meaning for the text; Because it does not find consistency and single inference with the situational context of multiple individuals and readers. Through the combination of these three fields of thought, he has "adopted" the hermeneutic critique approach and adopted a pluralistic approach. This discourse requires a kind of moderation in interpretation. It has an influence on the deconstruction of the text as well as on the issue of the author's death. He also equates the former with polysemy and the latter with uniqueness in terms of meaninglessness and meaning. He considers texts such as theological and didactic texts to be single-meaning or meaningful, and cryptographic texts to be meaningless and to imply a plurality of meanings. The issues of hermeneutics in his critical works have, in some cases, been directly analyzed and studied, and are sometimes so absorbed in his works that it shows that he regarded them as discourse. Another issue is that he has undergone a kind of transformation from cryptography to deconstruction in the production of his critical works; But the truth is that this metamorphosis does not have a fixed and absolute process, but rather lies in deconstructions and cryptocurrencies in his works.
Conclusion
The critic in this article, Poornamdarian, to achieve a moderate and coherent interpretation, without believing in a single meaning for the text, chooses an approach of harmonization and agreement between the three areas of traditional interpretation and Gadamerian hermeneutics and Eric Hersh's thinking the semantic validity of the text. And in a relative, rather than absolute, metamorphosis that governs the process of producing his critical works, he uses this moderation in most of his works.
