---

Literary works are good sites for cultural energies; to live, negotiate, and challenge the dominant discourse and each other, sometimes this presence is reproduced and sometimes, if is challenged. P. Machery’s “The Unconscious of the Text” and A. Sinfield’s theory of Faultliness show that how literary works trouble the dominant discourse.Some women – in Shakespeare’s tragedies- revolt against the dominant discourse of Elizabethan patriarchal ideology; they question its basic assumptions and its very ideology. On the other hand, S. “Greenblatt in Circulation of Social Energies” states that the dominant social energies or discourses are continually reproduced in the literary works. In Safarbeygi’s poetry – although the socio-political ground-works have been changed in the favour of women rights – the patriarchal ideology is reproduced in a circular movement; men have constructed that ideology centyries ago, then it came into their collective unconsciousness, and finally, via the help of literary works, it entered the society again  

---

 
Jamshidiyan.H.,PH.D
 
Abstract:
 
The result of this article shows that Anima is a creature with a surprising face and manner in Sepehri’s` poems. Anima has many faces. Sometimes it is called clearly wind or water and sometimes it can be suggested by the affects it imposes on the atmosphere. Anima immediately appears and disappears in night in form of a dream. Dialogue of the narrator with anima is the most ambiguous and imaginative content in Sepehri’s poems. The most important of narrator’s concern is to reach anima by passing the difficult way in mind and spirit. The dialogue and relation to Sepehri, comparing with the last series, has a different meaning aspect in the first series.
 
.

---

Regarding the characteristics of myth in various mythological approaches, it is evident that myth functions in the culture, society, mind, or psyche of human beings, has a collective aspect, is connected to an unconscious or preconscious state, and finally has a normative dimension. These characteristics make social ontology an appropriate place for the analysis of myths. Following the ideas of some social ontologists such as Searl or Tuomela, myth can be considered an institutional fact. However, according to the dominant approach in social ontology in the contemporary analytic tradition, all institutional facts are implicated by individual or collective intentionality. We argue that the peculiarity of myth’s connection with the unconscious state challenges all subcategories of the dominant approach in contemporary social ontology; hence, a shortcoming of the dominant approaches in analyzing myth as an intuitional fact.
 

---

The most important manifestation of the underlying collective human mind is in the folk tales and legends projection, even if the story is written for children and young people in different areas and with different languages as long as the story is repeated. There is always interesting stories and legends to express the good wishes. What is interesting and worth mentioning is the secret of the story for the adults with educational scopes and its reading is valuable, and it should not forget that their creators and narrators have this type of literature. The story of the origin of mass and surprising similarities between the story of how the actions of nations and iterative structures happen, lead to the layers of analysis which are encoded in the term of analytical stories. Based on the projection process of individuation and the collective unconscious common feature shared by a number of stories to choose from myths or legends of the Azerbaijani and English, this study tries to investigate the possible influence of this process which is obvious for human cultures. They forget that their creators and narrators have this type of literature. Although admission to the diverse cultures have created myths and stories, but its deep structure, reflects the same preoccupation and the end of all is the same. 

---

 

 
 
Javad Asghari.PH.D.
 
Abstract
“Stream of Consciousness” is one of the modern techniques for narrating a story which has been of particular notice to the story writers, especially in the last century. This method is one of the most prominent methods in narrating a story and writing psychological novels, but despite what might be imagined by some of the readers of this article, this technique differs with “inner whisper” and “mental analysis” techniques. Actually the first psychological stories, or in other words the initial appearance of these stories was in the form of “inner whisper” which gradually developed and later on found its form as our discussion conveys in both story form and modern novels. This article makes an attempt to offer a clear and precise definition of this technique, while it discusses its methods and characteristics, added to the basic principles and the psychological principles of the related technique.
 

---

A creative artworkisthe product ofa close interaction between the unconscious and conscious mind. Artists create their works of art by drawing on their intuitive understanding of the world and the tools and methods at their disposal. This paper studies the genetic criticism and the factors that are most important in shaping this approach.Because of the scope of the debate on this subject, we have narrowed down the theoretical section of this paper to a discussion of Freud’s theory of unconscious. The process of creating works of art is a production of the confluence of three histories inthe artist’smind: (1) the history of the world around the art that forms the collective (un-) conscious of the society and has a significant rolein the formation ofthe unity of the context from which the work emerges; (2) the art history which is vital in the intertextual approaches; (3) the personal history of the artist that forms the individual (un-)conscious and develops the individuality of the work of art.This article looks at the psychological theories that help develop a critical model for interpretation of these three histories in relation to the genesis of an artwork. 

---

A number of Persian literary studies in the recent years have connected the unconscious to the internal monologue and stream-of-consciousness narratives. Conversely, psychoanalysis has taught us that the content of the unconscious has a nonverbal, obscure, and hidden character and, in fact, because of the resistance from the human conscious psyche, this content do not have a way to become conscious and only perhaps someone like a psychiatrist or therapist can interpret it through intermediaries such as dreams or psychosis symptoms. Since such a claim is limited mainly to Persian articles and books, the present article has critically reviewed some of these studies and their theoretical resources. My conclusion is that this error is sometimes caused by lack of proficiency on theoretical issues and often is the result of untrustworthy and secondary theoretical resources. In contrast, in the more reliable scholarships on the stream of consciousness in fiction, the claim of imitating unconscious in this kind of fiction—unlike certain psychological and surrealist stories—is refuted.

---

The Jung’s criticism is real area of mythological criticism. When
this criticism focuses on the archetypal deep structures that also
describes the "archetypal criticism". In recent decades, with the
growth of postmodern philosophy and with the influential of theorists
such as Lacan about language and unconsciousness, Jung’s criticism
too was affected from post-modern views. Post- Jung criticism which
possesses three approaches and eight main schools was abstracted
from this main approach. Among areas of Post- Jung criticism, one of
the most widely applied theories in the field of literary criticism is the
archetypal criticism that is both inclusive and pluralist. In this
approach, internal and external elements of texts are interpreted
through deductive method.
In this paper, in order to examine the methodological approach of
archetypal criticism, we have explained the quality of critical theory in
the text. Then, with the classification of various texts, we tried a
practical approach to the textual analysis to show how the theory
attempted to extend the area of operation.

---

According to Jung's Archetype concept. some of the affective behavioral and though patterns are inherited by human beings and these patterns do significantly affect human being's personality development. These primordial perceptions are rooted in "collective unconscious" and since mystical poetry is this poet's achievement from this smooth layer. therefore. many archetypes will appear in that. The idea of "perfect man" is one of these archetypes. The appearance of this idea within mystical poetry is illustrative of the poet's challenge in achieving self-actualization and realizing self.
The present study applies a descriptive-analytical approach and it mainly relies upon Jung's psychology school. The objective of this study is to provide the reader with a psychological criticism of "Emadodin Nasimi"'s poetry. with regard to perfect man idea. This archetype has been projected within various characters such as Prophet Muhammad. Fazlollah Na'eemi. etc. The appearance of this idea in Nasimi's poetry follows a specific target and the main purpose in so doing is for the poet himself to achieve "self". This achievement is the result of passing several stages like " Identification ". "mental inflation". "projection" and " Individuation ".

---

The effect of the evolutionary trend of various sciences on organization ‎theory has considered the importance of external legitimacy along with the ‎significance of internal efficiency. If management is concerned with ‎instrumental rationality, sociology inclines toward cultural rationality. In ‎Iran, this cultural background has been greatly influenced by structural and ‎behavioral interactions of domination by control of water. In this respect, ‎hydrocracy is considered as a very illuminative concept indicating the nature ‎of administrative interactions in Iran, which is manifested in the literature ‎both within the structure of traditional bureaucracy. It further in the structure ‎of fake democracy and aggravates a kind of linguistic domination.‎

---

"Dream and dream interpretation" is a common theme between literature and psychology, the most important similarity between the two is their symbolic language. In many literary works we see the narration of dreams that have been interpreted by dream interpreters and have come true. Shahnameh isn’t an exception and dream interpretation is one of the most frequent cases in this book. In this paper, the interpretation of Goodarz's dream in Shahnameh was examined from two perspectives of traditional dream interpretation and Jung's unconscious and was compared with the interpretation of a narrative. The research method of this article is comparative analysis. In the traditional dream interpretation section, dream symbols are reported based on Iranian and Islamic dream interpretation; but in the psychological analysis section, the symbols of Goodarz's dream are analyzed regarding the events of dreaming time, life events, and his personality. In the final section, the structural similarities of this dream with myths and archetypes are examined. Finally, from the perspective of traditional interpretation of the dream, the dream symbols were in accordance with their interpretation in the Shahnameh narrative, and in examining individual unconscious, it was concluded that Goodarz's unrest and concern to end Siavash's revenge battles damaged his psyche that led to such a dream. This dream can be explained from several perspectives of collective unconscious, archetypes, and alignment with ancient myths. These approaches include the hero archetype, the abandoned child, the fertility myth, and the creation myth.
 

---

This study aims to throw light upon the experience of meeting with The Self in “The King and The Slave Girl” From Masnavi by Persian poet Jalal Al-Din Al-Rumi.  This study tries to apply Carl Jung theory of Collective Unconscious. Jung was the first who discovered the presence of the collective unconscious mind in addition to the individual unconscious mind. He believed that men have the power of collective unconscious mind that belongs to the society and the culture they live in. Archetypes constitute the structure of the collective unconscious. The most famous archetypes are Anima (The archetype of female in man), Animus. (The archetype of male in woman), Shadow (The hateful part personality), Wise Old Man (Archetypal image that embodies wisdom). According to these archetypes, we can say that The King in AL-Rumi story  symbolizes  a Sufi who is traveling across an inner trip to obtain true knowledge of himself. In his trip The Sufi pass through dark tunnel of soil.