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For some time hermeneutics has been posed as a competitor for positivism in the field of cognitive and human sciences and has almost prevailed.The field of literature and interpretation of literary texts is one of the fields this branch has influenced.The aim of this article is to examine this subject , coin the term "Literary Hermeneutics" and explain how to apply it for interpreting literary texts,especially novels.To do that,we first define hermeneutics and then literary hermeneutics and its different circles and in the conclusion mention the obligations resulting from selecting each of these circles for interpretation.

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Aims: This research deals with the delicacies and complexities of recreating the historical cemeteries of cities. In this regard, it tries to know the obvious, hidden dimensions, layers and components in the deep levels of perception by reviewing lived experiences.
Methods: This research is qualitative and has a phenomenological approach. In this way, in-depth semi-structured interviews were conducted in Kusenbach's innovative method and in five axes, and also supplementary questionnaires were distributed to record, receive and analyze the meanings of the lived experiences of the landscape visitors.
Findings: The lived experiences of historical landscape cemeteries were studied in five axes: "Reference, ideal image, activity, improvement and mental dimensions" and showed that historical cemeteries have multidimensional qualities and a great variety, multiplicity and complexity in the perceptual layers.
Conclusion: If the role of the cemetery is reduced to the necessary urban infrastructure and becomes only a place for burying the bodies, then the connection between the world of the living and the dead is cut off, and turning it into a landfill for urban waste outside the city. Because of having valuable structures and elements, originality and hidden values that show the interaction of culture and nature over time, and these values preserve the identity and collective memories and historical memory of society, the protection of the historical landscape is very sensitive. Therefore, it is impossible to re-read these features in the re-creation of the cemetery without analyzing the deep perceptual layers hidden in the soul of this place.

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There is an inevitable relation between philosophical hermeneutics and Literary theory, especially Reader-Response theories. It springs from phenomenological approach in philosophical hermeneutics and phenomenological predecessor of these theories. Indeed, in this point of view, philosophical hermeneutics is an Existential philosophy on the interpretation of the text. Philosophical aspect of philosophical hermeneutics is based on the Existentiality of it. Furthermore the Existence that Gadamer and Ricouer consider, is an interpreted Existence; as a result, the interpretation of text, is in the center of hermeneutical views of Gadamer and Ricouer. The difference between their sights is a subsidiary difference pertaining to the main difference which is their ways towards Existence. The most important difference is related to Ricouer's epistemological model and Gadamer’s ontological view in the process of interpretation. The main difference is in fact the base of the other subsidiary differences: temporality; linguistic; dialectical and objectivity. In this article I'm going to discuss the relation between philosophical hermeneutics and literary theory and then describe the views of Gadamer and Ricoeur on text I will compare the interpretation models in Gadamer’s and Ricoeur’s point of views on text in accordance with the four differences mentioned. Finally I will draw a total conclusion form all the discussed matters.

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Hermeneutic theory of literary history suggests the "history of readers" or "literature audience" rather than the history of the author and the text. In this approach, the literariness of a text - for example Hafiz poems - is measured according to its vividness, dynamism and ability of its conversation with different generations. Therefore the literary historian should write the "history of the effects of Hafiz poems" upon its readers rather than the biography and history of Hafiz himself.. By doing so, the historian actually writes "the life of Divan of Hafiz" and "the history of Hafiz meanings" i.e. the story of the text after its birth, and it's moving on in the history. By recognizing Hafiz readers in 15th century, the article has studied the echo of Hafiz voice in the first century after his death and according to the information obtained from sources in 15th century, classified Hafiz readers based on their types of reading. According to the biographical information and also some given titles and addresses to Hafez, his social position has been illustrated, and eventually the developing process of Hafez meanings from simplicity to complexity and from literary discourse into the sacred discourse, has been demonstrated

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Hosseini Beheshti.S.A. ,PH.D.
Abniki., H.
Abstract:
 
Paul Ricoeur, French thinker, gives priority to the text itself in his literary hermeneutics and is categorized in the text-centered group. He puts forward this key question in his theory if a literary text has semantic autonomy. He believes that the text has semantic autonomy based on three dimensions of  1) Author’s intention ,2) Primary reader and 3) Social-historical circumstances of the text production. According to this interpretation, the text is an array of words having meaning and the consciousness and intent of author and it’s social-historical conditions haven’t any role in formation of it’s meaning. It should be mentioned that there has been too controversies over this matter, that is, semantic autonomy of text, that each of controversies has noted to special dimension of it. One of these controversies is the subject of this essay, that is going to see to Paul Ricoeur’s literary and text-centered hermeneutics from the view of it’s function for interpretation of political novel. Therefore, in this essay, the existing political concepts in the political novel are important. The concepts like power, authority, and etc, that can make Ricoeur’s text model fragile, because Ricoeur’s work doesn’t provide a framework for interpretation of the political texts, in general, and political novel, in particular, by virtue of it’s focus over semantic conditions (Autonomy of the text from author and it’s social-historical circumstances).
 
 

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The main problem of philosophical hermeneutics is the problem of understanding. Understanding is determined in what context, how, and by what components. Gadamer explains these influential components by emphasizing tradition and history and emphasizes the plurality of understanding by expressing the ontological characteristics of human understanding. From this perspective, subjectivist and non-pluralist approaches are denied. In this article, we aim to examine, based on the characteristics of the understanding process in Gadamer's hermeneutic approach, namely historicity, pluralism, eventfulness, practicality, and linguistics, its relationship and proportion with political totalitarianism and pluralism, and to assess the possibility of convergence or incompatibility of the foundations of philosophical hermeneutics with political pluralism as a pluralistic political approach and divergence or compatibility of philosophical hermeneutics with political totalitarianism as a non-pluralistic political approach. Although Gadamer cannot be considered a full-fledged political philosopher, it is possible to examine political systems and their epistemological foundations based on his hermeneutic approach and evaluate their relationship.
 

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H. Hasanpour Alashti.PH.D
I. Amankhani
 
Abstract
Amongst different philosophical thoughts, existentialism has had a special influence on the 20^th century literary criticism and it has paved the way for the formation and development of literary theories. Sartre wrote the twentieth century’s most influential manifesto on  literature of faith and commitment entitled “What Is Literature?”, while Heidegger led hermeneutics into a new path. In Heidegger's Hermeneutics, unlike the traditional hermeneutics, the text loses its final meaning. What is so striking is that; these two existentialists, however, had some different and at times opposite viewpoints. This difference can be traced in Sartre’s Descartesian attitude and Heidegger’s anti- Descartesian philosophy.
In this article after pointing to the backgrounds that have led to the two different perspectives within an identical philosophical thought, we survey the statue of the two major philosophers and theoricians of this school-Heidegger and Sartre- in the contemporary literary flow. The Final issue discussed is; how they influenced the Iranian poets, writers and theorists such as; Shamloo, Al-e-Ahmad, Sharia'tti, Khanlari and Dariush Ashuri.
 
 

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Philosophical and linguistic reflections of Gadamer and Ricoeur on how understanding occurs are of considerable significance. Gadamer’s concept of “Fusion of horizons” and Ricoeur’s idea of “Understanding oneself through the other” are among the most important issues in this regard. These two philosophical issues attempt to gain intercultural understanding. The fact is that the dichotomous strategies and approaches of translation as manifested in Venuti’s foreignization-domestication dichotomy, and other similar theories have been unable to pave the way for mutual understanding between cultures. Employing Gadamer’s and Ricoeur’s ideas, this study attempts to tackle the dichotomous issue of translation theories.  Considering the Gadamer’s view that all understanding occurs through language and the Ricoeur’s idea that man enjoys a specific unity despite his great variation, translation is rethought as a linguistic and cultural phenomenon instrumental in creating cultural and linguistic affinity among people and causing a sort of intercultural unity. Therefore, unlike the dichotomous approach of foreignization and domestication, the present study aims to view translation from the view point of philosophical hermeneutics and offer a new approach, which simultaneously considers attention to the two cultures involved in translation and respect for the other culture.

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Abstract Saadi’s poetry is famous for its inimitable simplicity of adjectives and such features can be traced in many of Al-Mutanabbi’s poetry. This article attempts to explore these adjectives in some of Saadi’s lyrics embodying wisdom or mysticism and Al-Mutanabbi’s poetry of wisdom and concept. To achieve this aim structuralism and Philosophical hermeneutics representing two opposing perspectives are employed. Hence, examining how the two approaches are applied, the criteria of inimitable simplicity of adjectives are discussed. Through the structuralist approach, the aesthetics are removed in terms of partial and objective aspects and the analysis of the poems enter a dynamic mental space. However, with philosophical hermeneutics approach history, relevance, development, dynamism, meaningfulness of abstract time and metaphysics are seen in the considered poems. They have a dynamic presence in the lyrics. Literary elements such as rhythm, rhyme, imagery are not effective criteria to analyze the inimitable simplicity of adjectives in the poetry of Saadi and Mutabi. The findings signify the philosophical hermeneutics can be considered as the criteria for evaluating such adjectives in the poetry of the two mentioned poems.

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Mahyar Alavi Moghadam, Ph.D.
Sahar Sa'adati
 
Abstract
Interpretative approaches bear a unique status in Persian literature; particularly in mystical literature. Einol Qozat-e-Hamedani is a prominent example of such interpretative approaches. The most vivid literary feature of Einol Qozat is his unique perception about an issue known as "paraphrase". It can be said that in Persian prose, no one has ever discussed "paraphrase" to this extent and in such detail before; except Einol Qozat. The major concern of Hamedani in most of his works is to interpret and paraphrase whatever that has been expressed in a coded language and explain how it can be appropriately understood. He enjoys exclusive and fresh horizons in paraphrase and interpretation which are stunning.
This article tries to discuss Einol Qozat-e-Hamedani's position in hermeneutic queries; in the common hermeneutic fields such as text comprehension, text pleasure, connection between word and meaning, single-meaning and multi-meanings. Further on it intends to express his link and association with hermeneutics discussions- which has turned into an extended and developed approach in understanding humanistic knowledge in the last decades- away from any aberrations and exaggeration, answering this basic question; can the traditional opinions of a deeply thought author who lived a thousand years ago be adapted and reconstructed in the framework of modern hermeneutical theories and modern literary criticism approaches?
 
 

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Gadamer under the influence of Heidegger's views on the subject of Dasein's understanding, language, linguisticality, and historicity. , Founded a philosophical hermeneutics. Without reading the text, like his predecessors, Schleiermacher and Dilthey by adopting the method, and focusing on the author in pursuit of the author's intentions, or the reader as the focal point of the subject of understanding and reading the text, Inspired by Heidegger's ontological philosophy Correspondence Subject - subject between the reader and the text, and the Fusion of horizons is the final result of the dialogue between the reader and the text. While one of the most important misconceptions about Gadamerian philosophical hermeneutics in popular research is that it is mistakenly interpreted from the philosophical hermeneutics to hermeneutic reader-centered.This mistake is rooted in such reasons as: the lack of attention to changing the methodological approach in philosophical hermeneutics to the political approach, the wrongly interpretation of the concept of adaptation or application in philosophical hermeneutics, the lack of attention to the concept of play in philosophical hermeneutics, the distinction of subject and object, and the lack of precise attention to The Fusion of horizons in philosophical hermeneutics is a lack of separation between the realm of philosophical hermeneutics and literary hermeneutics and ....The present research studies the roots of this misunderstanding.

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The English narrative of "the adventure of Hajji Baba of Ispahan"[1] seems to be one of the controversial literal texts for the Iranian readership with social criticism interest. This paper intends, not to refute or redeem the validity claims of this historical actualized reading or to offer an alternative, but, to put it into perspective of a spectrum of possibilities and to show how and under what contingencies, the text can actualize some other rival and salient interpretations that reverberate our contemporary horizons of social reality. Using the Ricoeurian theories of literature by applying his theory of "surplus of meaning" on the text we suggest how "The World of Text " has the potential to have different readings and in the next step, by analyzing "The World of Reader" and its dialectical relations with the world of text, we exhibit the important role of "reading" as the act of Self Reflection.

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The concept of "silence" in Rumi's works and poems has been one of the concepts that has attracted the attention of scholars. Books and articles which have tried to explain the concept of silence from different mystical, theological, linguistic, etc. points of view have been analysed. In this research, with a critical-analytical perspective, while classifying and describing the various approaches that researchers have focused on the subject of silence in the works of Rumi. We will discuss the missing link in these studies, that is, the lack of hermeneutic reading of silence in the works and poems of Rumi. The hermeneutic silence by which the word of truth is reflected in the language of the mystic, has been scrutinized.
Introduction
In the field of literary, mystical, philosophical studies, etc., Rumi's research has a large and fruitful and extensive record. It is very clear that the works of Rumi, both poetic and prose, are in the field of mystical literature. The capacities and capabilities of Rumi's works have made it possible to open the door to many reflections and research from different perspectives. One of the concepts and topics that have occupied the minds of researchers in recent years is the category of silence in the works and thought of Rumi. Research on the subject of silence have explained and analysed this concept in Rumi's sphere of thought with various approaches. Accurate classification of books and articles written on this subject is difficult due to the entanglement of concepts and approaches. In order to. We have tried to classify these studies thematically, including:  the study of Rumi's silence in the moral-mystical field, study of Rumi's silence from a philosophical perspective, study of Rumi's silence from a psychological perspective, Study of Rumi's Silence from a linguistic perspective, investigation of Rumi's silence based on prosodic weights, comparative study of Rumi's silence. We will briefly outline and describe each of these studies, and then, we will point out the missing link.

Discussion
What is presented in the general conclusion, is that there are different approaches to silence. The focal point in the studies is that they refer to silence as the unspoken. In other words, it is the silence from which the words of truth emerge and the mystic becomes the language of truth and in this mystical experience, existence is seen as a language fifes and serenades. Rumi in his works, has referred to this type of silence and most scholars, despite its description and expansion, have not gone beyond the limits of Rumi's references and in this case, have not been the designer of a new perception of silence in Rumi's mind and language. Therefore, it could be said that the fundamental aspect of Rumi's silence and eloquence has been neglected in these studies. This original and fundamental feature is the hermeneutic reading and interpretation of silence in Rumi's works. That is the most important feature of silence. It should be noted that hermeneutics is a term coined by the authors of the present study under the influence of the philosophical ideas of the German philosopher Martin Heidegger. To further explain this term, it can be said that the meaning of the word hermeneutics in this interpretation has served the word silence and its content. Because silence itself, due to its fundamental nature, has an opening and revealing aspect and creates an opportunity for openings and manifestations. A trait that can also be attributed to the term hermeneutics according to its function.

Conclusion
In many studies, including articles and books on the concept of silence in Rumi's works and poems, not even the slightest hint of the hermeneutic nature of Rumi's silence has been mentioned, and in most cases Rumi's words about silence have been repeated. While showing the hermeneutic analytical absence of the concept of silence in Rumi's works and poems, we explained the hermeneutic dimension and revelation of silence, including annihilation and its relation to the hermeneutics of silence, the hermeneutic relation of silence to language and the hermeneutics of silence and receiving original speech. And in this way, we highlighted the missing link in the named research.
 

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The problem of the hermeneutical circle is one of the contentious issues in philosophical hermeneutics. This paper, begins with focusing on the question as to whether what hermeneuts mean by a hermeneutical circle is in fact a real circle with no analogical sense involved. Recognizing that this problem is not confined to the relation between part and whole, this study confines itself to explore the problem of the hermeneutical circle with regard to the circularity between part and whole in a sentence. I will argue that, as far as the interdependence between part and whole of a sentence is concerned, there is no real circularity between them. This will be followed by scrutinizing the source of such a misunderstanding, i.e., the circular interdependence between understanding the part and the whole of a sentence. I will present my analysis through a critical reading of two contemporary hermeneuts, Eric Donald Hirsch and Graeme Nicholson, even though both are on the right track in questioning the existence of such a circle in the first place. The argument presented could apply to contexts well beyond that of the circularity between part and whole in a sentence.

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The depictions derived from the subjective mystical experiences, in Molvi's lyrical poetry, have not been analyzed specifically and independently, in one place and in a regular manner; Although in a general way, the types and branches of Molvi's imaginations and imagery have been included in the cycle of research. This research claims that Maulvi was able to express the pure images of his internal and intuitive experiences, which are generally indescribable, in the Ghazalyat of Shams, and this is a rare event that Maulvi went through and managed to express the most abstract experiences. In this research, which is based on the descriptive-analytical method, with library and citation tools, and in the theoretical framework of Gadamer's hermeneutics, after reviewing the opinions of various researchers about the separation of mystical experiences, those poems of Divan Shams which, in particular, are manifestations They are considered to be one of Molavi's personal mystical experiences, based on the current feeling in the ghazal, they are divided into four categories: pride and warning, reprimand and blame, the need to recognize oneself, and joy and forgiveness, and for example, a ghazal from each of these categories is examined. and analysis has been done.

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Modern Europe witnessed a historical simultaneity as  the result of which , not only Europe ruptured from its  own past, rather a forced  attachment to the non- European's future was also forged. This  historical "development" has been narrated in the "colonial discourse". On the other hand, for the non–Europeans, however, a different historical simultaneity took place.  Hence; the colonized/non -Europeans found themselves forcefully ruptured not only from their own selfhood, but also thrown in an imposed 'state of nature' dispossessed of their identity. This historical experience has been narrated in the "post-colonial discourse". The current paper is an attempt to host a 'meeting' between the colonial and the post-colonial discourses.