The primary objective of this article is to elucidate that a comprehensive understANDing of Greek political THOUGHT necessitates an examination of its origins in Ancient Greece. Traditional scholarship in Greek political THOUGHT has typically assumed that it originated concurrently with philosophy AND the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin AND Leo Strauss, we endeavor to establish a refined definition of political THOUGHT while challenging the aforementioned conventional assumption. It is argued that political reflection remains intimately intertwined with the theological-mythological beginning of THOUGHT in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer AND Hesiod, with these poets serving as the foremost intellectual authorities AND initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion AND in the mirror of gods AND divine forces. Consequently, any exploration into Greek political THOUGHT must acknowledge the works of these poets as the seminal intellectual foundations of Greek THOUGHT. It is imperative to recognize that political THOUGHT in Ancient Greece did not commence with philosophy or the emergence of the polis, but rather with poetry AND a distinct form of religious-mythical experience, namely theologia-muthologia.

This paper examines the correlation among different aspects of SPEECH AND THOUGHT REPRESENTATION with a focus on free indirect discourse. The paper first examines Genette’s views regarding SPEECH AND THOUGHT REPRESENTATION AND then focuses on the analysis of various types of SPEECH AND THOUGHT ranging from the most mimetic to the most autodiegetic. I will then focus on the free indirect discourse AND try to shed light on it by resorting to the theories of Bally, Toolan AND Machill. Our analysis demonstrates the fact that the linguistic features of FID can represent the THOUGHTs AND ideas of characters AND narrators of the story in a special way while they also bring about a kind of discourse replete with irony AND ambiguity.

The concepts which are touched upon in the present paper are as follows: The beginning of real familiarity of the French with Iran through itineraries of famous explorers of the 17thcentury AND other works written about the East, Iran AND Islam; The focus of the writers AND philosophers of Age of Enlightenment Iranian culture/civilization AND distribution of this culture to Europe; the influence of the great scholars of Persian Literature on the famous writers of this age; their special attention to Voltaire AND Sa'adi; Voltaire using Sa'adi' s techniques of eloquence AND punctuality; mixing imagination with reality, AND prose with poetry; using historical characters; distribution of Sa'adi's THOUGHTs such as kindness, cheerfulness, religious remissness, humanism, criticism of the real world AND searching for the desired one; other relationships between Sa'adi AND Voltaire, etc.      

This paper examines the ways through which the idea of war has been "suppressed" in Bushs SPEECH addressing American people on the first anniversary of the September 11. As is common in the political SPEECH (Jucker, 1997), Bush, as an authoritative figure, tries to make his audience accept his views AND, through identification with them, to persuade them to believe his stance. Although Bush has never used the word war overtly in this SPEECH, the idea is present all through his talk. This could stimulate the curious mind to find out why there is no direct reference to the term "war". The point is that although Bush is conscious of peoples anger with what happened on the September 11, he is not sure about the extent to which the world people in general AND the American in particular would accompany him AND his government in retaliating the enemy. He is well aware of the significance of gaining public consensus in this regard AND, to achieve this, he skillfully resorts to discursive strategies which will be of major concern in this study.

Indirect references add to the depth AND magnitude of a work AND will highlight its beauty AND freshness. Ironic style contains beauty of SPEECH AND is beneficial, benefits that cannot be achieved through direct SPEECH. This research is an attempt to explore the REPRESENTATION of irony in prophet's SPEECH hoping that we might depict a part of his rhetorical power. Meanwhile, we try to answer the following questions: what is the significance of irony in prophet's view? How did he employ it? Why did he use it? To do so we have selected some of his SPEECHes with ironic implications AND referred to some source books such as Almojazat Alnabaviyate by Sharif Razi AND tried to render further explanations.

Background AND Aim: SPEECH-in-Noise (SIN) perception is one of the most important issues processed by human listeners. The purpose of SPEECH tests is to determine the perceptual abilities of people in real life conditions,therefore, can SPEECH tests in quiet be a valuable measure of this ability? Is the central REPRESENTATION of SPEECH-in-quiet AND SIN perception the same? This review study aimed to investigate the central REPRESENTATION of SIN perception in healthy individuals aged 14 to 60 years. Recent Findings: Central REPRESENTATION of SIN perception is influenced by various peripheral factors AND includes several neural processes. All auditory nerve fibers are stimulated by SPEECH AND noise. Low-frequency sounds play a much more important role than high-frequencies. The auditory nerve fibers that are stimulated by SPEECH, respond only to fundamental frequencies (F0). The degree of neural synchronization that increases by noise AND causes the simultaneous activity of these fibers, develops auditory processing. Large areas of the auditory cortex AND its external parts (parietal, premotor, AND mirror neurons) are stimulated. Larger groups of cortical nerve fibers are used for SPEECH signals of the same family with significant ecological importance. Conclusion: Central REPRESENTATION of SIN perception is not the same as in quiet. SPEECH perception tests in quiet cannot assess real-life perceptual abilities of people. SIN tests should be used routinely as a practical confirmatory test in audiology clinics. It is very necessary that the list of words AND sentences required for SIN perception tests be prepared for different languages.

In this paper, a novel probability distribution REPRESENTATION method has been proposed for acoustic SPEECH segments. This REPRESENTATION is applicable to various acoustic models. In this method, the probability density of each feature vector is calculated by a selected Gaussian distribution, which is compatible with environmental conditions. This Gaussian distribution is selected among pre-estimated Gaussian clusters of each phoneme. In this regard, the required training AND recognition algorithms are developed AND analyzed in this paper. It is shown that the training time is reduced drastically while the recognition rate has remained unchanged. In addition, the GVQ method makes an appropriate analytical framework for Gaussian selection approaches to speed up the recognition phase.

Rhetoric is defined as: “proportion of speaking to the speaker AND audience’s situation or position”; mostly the speaker AND audience from the outside of literary work are desired. Now the problem is how “the proportion of speaking to the situation” had been represented AND mimesis in the innermost layer of the story, in the character’s quotations. Much of the story is shaped by REPRESENTATION of the characters SPEECH forms. Rhetoric of the story requires that the characters in the story, speak according to the speaker, SPEECH AND audience. It is assumed that in this masterpiece, with realistic motivation, character’s SPEECH represent AND mimesis proper to the speaker AND audience’s situation; in comparison with the raw works AND result oriented ones, which considered only outside audience’s situation; also, in the world of story, different characters speak with the same language AND even sometime all in literary ways, same as the poet’s language. In Pir e Changi, rhetoric of the story implies that figures of SPEECH related with God, Omar AND represent AND mimesis according to the speaker, audience AND the topic. The moments of the story, also mimesis by direct SPEECH AND free direct SPEECH in a dramatic way.

This paper examines the Quranic stories in a narratological approach. First the problem of the research is explained AND the hypothesis is raised that there is no relationship between the Quranic stories AND narratology. The paper then reviews the literary on the litrary approaches to the Quran AND the Holy Book. Then the genealogy of the words related to Quranic stories is given. In the next part, the components of narratology i. e. story AND text levels are described AND then some Quranic stories are studied in a narratological approach, using these components. Finally, more than 10 findings are proposed as the results AND the paper concludes that there is a positive relationship between the Quranic stories AND narratology.

In addition to Quran, interpretations AND vatical traditions, Mawlana carefully studied Sufi sheiks' books AND discourse. Therefore we have to search principles of Sufism in Masnavi-ye Manavi in order to understAND the amount of his adaptations. This article presents connection of Mawlana's THOUGHT AND SPEECH to teachings of Sufi sheiks AND point out that it is necessary to do more research on this topic.