Two traps currently ensnare Heideggerian scholarship: the “language trap” and the “being trap”. To avoid them, the text argues we should follow Heidegger’s important indication that movement (aka ex-sistential becoming or Zeit) determines all forms of meaning (aka the significance of things or Sein). This requires a radical Rewriting of the terminology and the structure of Zeitlichkeit in § 65 of Sein und Zeit. The text also argues for moving beyond Heidegger’s early and late formulations of fundamental ontology and into a meta- ontological ethics that would apply to the economic, social, and political worlds in which we live our daily lives.

Repetition often makes poetry more ornate, bestows an orderly structure to it, and gives poetry its musical quality. In drama one can observe repetition in the structure of the dialogues and words. In prose, journalism and story writing, repetition is used to add to the rhythm of writing. Rewriting of the text is also an intertextual repetition through which myth and legends are revived; and adaptation are made from the structure of ancient poets. As a result innovative literary works are created.

Studying and analyzing the ways of Rewriting and recreating in Bahram Beyzai’s literary works is the main goal of this paper. He is a norm-breaker author who destroys the reader’s mental and language structures and defaults. The plays, scripts and narrations which are analyzed in this article are Azhdehaak, Arash, Ahu, Salandar, Talhak va Digaran, Pardeye neiy, Siavash Khani, Shabe hezar-o Yekom and Majlese Ghorbaniye Sennemar. At first, in this research, Beyzai’s descriptive-analytical ways are introduced, and then these ways are analyzed in Beyzai’s works. The ways are generally as follows: 1. recreating an old work on two levels: “changing the plot” and “changing the dutifulness of characters,” and 2. Rewriting an old work in some ways by “adding dialogue between characters”, “suggesting cause and effect relation” and “changing the ways of narration.”

This paper is an attempt to shed light on how Michael Ondaatje has tried to rewrite Western history in his Booker Prize-winning novel The English Patient (1992). In the light of Colonial and Postcolonial theories and Hayden White’s theory of narrativity of history, which regards historical accounts as metaphorical statements, the researchers try to show how Ondaatje challenges the authenticity of history written by Westerners about the Orientals. Ondaatje, as a migrant postcolonial writer, breaks the long-imposed silence of the marginal people by giving them access to speech whereby to express their own perceptions of reality. He also gives them access to the medium of writing to break the monolithic status of Western historiography (also reflected in Western literary works). Moreover, Ondaatje blurs the borderline between history and fiction in The English Patient to challenge the pseudo-scientific status of history, and presents fiction as a medium through which history is rewritten from the perspective of the ‘Other’.

The book “, Economic Behaviorology According to Holy Quran”,is honorable for referring to an important issue on the borders of Economics and for having a Quranic approach. Using the analytical method, the current paper analyses the performance of this book in promoting the borders of discussions on economic Behaviorology. According to the findings of the paper, the book suffers from three main problems namely return between systematic analysis and Behaviorology, making a vague conflict between materialist and innatist Human and Behaviorology in the framework of the perfect rationality approach. Therefore, it could not access its goals. The main problem is the lack of attention to the boundaries of human rationality which is an important issue in Behavioral Economics. Contrary to the findings of the book, there has been attention to cognitive, motivational, and intentional boundaries of rationality in Quranic economic Behaviorology. Therefore, Allah almighty mentioned some solutions.

In this paper, we study slant submanifolds of Riemannian manifolds with Golden structure. A Riemannian manifold $(\tilde{M}, \tilde{g}, {\varphi})$ is called a Golden Riemannian manifold if the $(1, 1)$ tensor field ${\varphi}$ on $\tilde{M}$ is a golden structure, that is ${\varphi}^{2}={\varphi}+I$ and the metric $\tilde{g}$ is ${\varphi}-$ compatible. First, we get some new results for submanifolds of a Riemannian manifold with Golden structure. Later we characterize slant submanifolds of a Riemannian manifold with Golden structure and provide some non-trivial examples of slant submanifolds of Golden Riemannian manifolds.

Ancient literary stories must be told in a simple and fluent language in order to be compelling and comprehensible to today's audience. The process of narrating these tales in contemporary language should be in accordance with the principles that have two main axes: First, maintaining the structure of the story and the style of the author, and second, its conforming to the audience’ s language and understanding. In this regard, Rewriting and returning the stories of Shahnameh to prose, in addition to paying attention to the level of the audience, also requires knowledge about Ferdowsi's style and expression. On the other hand, attention should be paid to summarizing and simplifying stories. Each of the Shahnameh's rewrites has some degrees of summarizing and omitting story or artistic effects. But the omission of some sections damages the original structure of the story, does not reveal Ferdowsi's art in composing stories for the audience. There are several ways to convey these points and the story to the audience as completely as possible. Considering the linkage of the Shahnameh headers with the structure of the story, our suggestion in this article is to use this manuscripts of the Shahnameh based on their headings. As a notable example, we have used the Florence version, which is the oldest available version of the Shahnameh and while reviewing some of the problems in Rewriting this work, we have provided solutions for more accurate Rewriting.

In Islamic economics literature there has been typically considered an explanatory role for Islamic economics conditional to the realization of Islamic doctrine. It is suggested that Islamic doctrine should be actualized before the since of Islamic economics perform its task in explain the relationship between economic variables. There is question about the way we could actualize the Islamic doctrine particularly is variable part without using the findings of the since of Islamic economics. The current paper rewrite the role of since of Islamic economics with using an analytical method. I hypothesize that the since of Islamic economics plays an institutional and behavioral explanatory role and by the way it provides the ground for actualization of the Islamic economic doctrine particularly its variable parts, the part that contain economic s structures, rules, instruments and policies which should be designed for the Islamic society. In this way, theories of the science of Islamic economics play different roles including behavioral explanation, performance explanation, subjective role, justification role and confirming role.

Rewriting texts that are very important topics and connect culturally different generations. The activity is scientific-creative Rewriting; Know that in order to perform a successful Rewriting, the headquarters had scientific aristocracy over the ancient text and in the Rewriting process, scientific principles must be considered. The importance of this model and its sensitivity is doubled when the target audience of the rewrite is children. Unfortunately, such a model has not been presented in this regard so far, and this is probably why there are various shortcomings in the rewritten texts. Using the topics and theories of educational sciences and literary sciences, this article has tried to design a step-by-step model for Rewriting Masnavi for children aged 7-12years. The basis of educational science This model is based on the views of Montessori.Extracting the main intentions of Rumi from composing Masnavi from reliable and scientific sources, understanding the context and position of the story in Rumi's words, using the weight of Masnavi, deleting sub-stories, using a second-person narrator in terms of perspective, etc. are among the topics that are considered. The uniqueness of Masnavi and especially the Rewriting of Rumi's Masnavi is considered as one of the elements of Persian order and is one of the achievements of this research. In the end, based on the presented model, one of the stories of Masnavi has been rewritten.. This research has facilitated and explained the implementation of Rewriting principles for children in the form of a methodical model and using Montessori educational perspectives.