“Kak-kei” is one of the symbolic poems of Nima whose date of composition is not mentioned by Nima; however, Nima-researchers has lodged it among two poems named “Barf” (Snow) and “Pass-ha az Shab Gozashte” (long hours has passed from the night) which are respectively dated from 1955 and winter 1957. Structure, message and content of the poem itself prove this too.The author in this article, applying a method using Schleiermacher ideas and studying Nima’s works and works about Nima and reviewing social, political and cultural conditions and situations after the coup d' etat until the death of Nima, attempts to interpret “Kak-kei”. The author considers attempting to reach the given meaning of poet as the tasks of Interpreter in symbolic poems in which the poet tries to give social-political message; whilst due to the semantic leakage from symbol and the significance of semantic horizon of the Interpreter, the author emphasizes on the different interpretations of such poems, having pure linguistic purposes in mind.

Considering the fact that the words in the intra-religious attitude are considered in two ways, the first is towards jurisprudential words and the second is a rational and conceptual view focusing on their meanings. we have tried to deal with one of the most important issues of intra-religious attitude with a rational approach by descriptive and analytical method, which is the category of "hermeneutic interpretation" of words, especially the most influential idea of interpretation & that is the view of the "spirit of meaning" of Ghazali. After Ghazali, Ibn Arabi used this theory of Ghazali regarding the development of meaning in creating his new idea, and by re-reading Ghazali's idea with a mystical approach, he presented his own theory regarding the expansion of meaning. While accepting the argument of the focal point of the theory of the spirit of meaning, he removes it from the exclusivity to the "linear", and for this purpose, he brought up arguments as well as the Conditions of hermeneutic interpretation in this regard. Ibn Arabi's arguments on transversal interpretation include new formulations in the argument, which after him, this theory was favored and accepted by Mulla Sadra, and then it was accepted by his students.

In most legal systems, interpretation is performed with the aim of determining the common will and intention of the parties. Sometimes, the contract texts contain vague, insufficient, defective, or contradictory elements that make it difficult to reveal the common intention of the parties, and may even lead to interpretations in clear contrast with the parties’, common intention. At times, the circumstances governing the execution of a contract change to a degree that it is not possible to see the contract as the true interpretation of the intention of the parties. hermeneutic interpretation methods revolve around three elements: the text, the author, and the interpreter. Among hermeneutic interpretation approaches, the hermeneutic circle is in greater harmony with major theories in the modern contract law and the contract law in Iran. interpreter considers all the mental elements and presuppositions of the parties when the text is prepared, and recreates the contract using implied terms, and accepted customs of the parties. This interpretation method is more flexible than traditional methods, thus achieving greater harmony with justice and fairness criteria by putting contractual relations under the government of the criteria of the actual will. this research sought to examine the methods of interpretation common in hermeneutics, enumerate the strengths and weaknesses of each, delve into major theories in the modern contract law such as neoformalism and convention-based interpretations, and finally develop a balanced method free of extremism according to current circumstances and the principles of the modern contract law.

Although committed to Christian principles, Elisabeth Schü, ssler Fiorenza seeks to provide a different interpretation of the sacred texts by presenting her seven hermeneutic paradigms,the hermeneutics of Experience, Domination, Suspicion, Critical Evaluation, Creative Imagination, Re-Membering and Reconstruction, and Transformative Action for Change. By employing the hermeneutics of Suspicion, she casts doubt on the androcentric reading of the sacred texts. Then she reveals the rhetorical features of the misogynistic texts and strives to restore the transformed writings to their original version. Furthermore, Fiorenza employs the hermeneutics of the Proclaimed to reveal the omitted, distorted, or altered facts. Then, using the hermeneutics of Remembering, she narrates all applicable past experiences, to infuse creativity. Throughout these seven hermeneutics, Fiorenza insists on the necessity of the transition from the concept of the archetype to the prototype, to dislodge the sacred text and its interpretations, permitting new readings. In addition, the gender dominance system (Kyriarchy), throughout the pyramid of power should be scrutinized and simultaneously, after deconstruction, it is necessary to consider rhetoric reconstruction to make women aware of the “, false consciousness”,embedded and internalized by the patriarchy in the androcentric text and help them in their efforts to free themselves from it.

Doubtlessly, Ibn al Arabi's mysticism based on Koran, traditions of the Prophet and witness. There are in his exegesis some differences between him and the others. His interpretation based on intuition instead of human thought. However, he strictly accepts appearances of the Koran, but he concerns two principles: firstly, we should not ignore the ability and capacity of one who wants to understand and interpret the Koran, it can solve the variety and plurality of interpretations. Secondly, since the Koran is an infinite speech, which has been limited by the bound of this world, it must not be expected that it has just an interpretation and meaning. We should not impose our bounds on the Koran and we must not limit and descend it to the level of our understanding.

Fazl al-Rahman was a Muslim modernist who attempted to criticize and analyze the methodology of Islamic studies, to make religion more efficient in modern world and to pave the way for the establishment of a religious society. Following a short discussion on the nature of his beliefs, this article introduces Fazl al-Rahman's interpretation method and some of his hermeneutic assumptions and their correspondence with classic and neoclassic hermeneutic principles.

Purpose: The science of interpretation, as the most important science responsible for understanding the Qur'an, needs to be methodized and updated so that the teachings of the Qur'an can be used easily for all classes of people. In the present study, the meaning of "future research in interpretation" is the ability to create desirable models for more efficient interpretation in the future, by using scientific tools, creativity and relying on the foundations and rules of interpretation and compensating the damages of interpretation in the past.Method: This research, with descriptive analytical method, answers the question, what are the fields and requirements of future research in interpretation? Findings: The results of the current research are based on the fact that special attention to the Qur'an, as the most important source of interpretation, rationality and methodical consideration in interpretation, attention to the prerequisites of interpretation, interpretation based on the requirements of the time, the need to pay attention to thematic interpretation, studying on the history of interpretation and observing the manners and conditions of interpretation are one of the most important requirements of interpretation in the future. Results: Considering the developments that will take place in the field of knowledge, methods and expectations from science in the future, the interpretation will also change. For this reason, in order not to cause various damages to the interpretation of the Qur'an, it is necessary to pay attention to the various contexts, principles and requirements of the interpretation of the Qur'anic commentators and scholars.

interpretation and hermeneutic Analysis of Aliyeh Ataei's "The Likeness of Galileo" Through Psychoanalytic and Marxist Feminist Approaches   Homayoun Jamshidian* Leila Nowruzpour** Marzieh Nakhaei***   The Likeness of Galileo, a narrative from Aliyeh Ataei's collection Eye of the Dog, tells the story of an Afghan man who travels to Iran with a snake intended for sale. The protagonist, Zia, ascribes various characteristics, feelings, and behaviors to his wife, daughter, and occasionally other women, mirroring the traits he attributes to the snake. This article seeks to uncover the rationale behind these attributions. To achieve this, the text is examined through the frameworks of psychoanalysis and Marxist feminism. The research employs a descriptive-analytical methodology, focusing on interpretation and exegesis. Findings indicate that the text's unconscious elements, as expressed through the protagonist, interchangeably depict women and the snake through mechanisms such as integration, displacement, association, and symbolization. Both women and the snake are objectified for economic gain. The normalization of the relationship between the woman and the snake reflects the protagonist's desires, ultimately leading to a semblance of liberation from his oppressive control, manifested as self-identity, independence, and the satisfaction of fundamental needs. The value systems articulated in the story are reinterpreted through the protagonist's dominant viewpoint, reinforcing his authority over the woman/snake dynamic. Keywords: Aliyeh Ataei, interpretation, psychoanalytic criticism, Marxist feminism, the short story "The Likeness of Galileo".     Introduction In the story "The Likeness of Galileo", the traits and characteristics attributed to the women—especially the wife of the main character—are shared with those of his snake. The question arises: why does the protagonist use the same descriptions, images, and emotional states for women, particularly his wife and daughter, as he does for the snake? It appears that this text, as a work of art, possesses both conscious and unconscious dimensions, much like a dream. Richard Wollheim uses the term “unseen dreams” for those artistic works dominated in part or whole by fantasy and the unconscious. Therefore, one may approach a work of art in the same way one interprets a dream. To access the unconscious and uncover the meanings of its signs, it is necessary to return to conscious experience and lived reality.   Research Questions What is the reason behind the similarity between the states and attributes assigned to women and the snake in this story? What is the social position of the woman/snake in the narrative? Methodology The theoretical approach of this study was not predetermined but selected after reading the text and encountering the central problem. Accordingly, the method will be descriptive-analytical and hermeneutic, interpreting ambiguous concepts based on textual evidence.   Theoretical Framework In a psychoanalytic reading of the story, the same approach used in analyzing human psychology may be applied. As with dreams—where there is a manifest level (what the dreamer remembered and recalled) and a latent level (the hidden and underlying meaning)—literary texts may also contain deeper meanings that lie beneath the surface and must be uncovered through interpretation. Dream-like manifests through integration, displacement, association, and symbolization. In the manifest level of a dream, signs and images stand in for hidden meanings—a process known as displacement. Sometimes, multiple meanings converge into a single sign, known as integration. The dreamer—and by extension the critic—must engage with these mechanisms of representation. In Marxist criticism, the primary focus lies on the economic systems that shape human societies and constitute their relations and power hierarchies. The acquisition and maintenance of power drive many human endeavors across different domains. The dominant social class acts in ways—or constructs reality in such a manner—that its position seems natural or even invisible to the masses. A key goal for Marxist critics is to uncover and demystify these seemingly natural concepts, which in reality arise from specific ideological discourses. Story Summary This story narrates the journey of a man named Zia from Afghanistan, who takes advantage of the chaos of war and the abandonment of his wife and daughter to pursue what he calls “progress” by engaging in animal smuggling—specifically snakes. Upon arriving in Tehran, he takes up residence in the home of a woman named Maria and becomes involved in both real-life and virtual communities in Iran in an attempt to sell the snake he brought from Afghanistan. Ultimately, he fails in this endeavor. The snake, which over time has grown distant from its natural instincts, developed human-like behaviors, and become completely domesticated, is eventually released. Once set free, it reverts to its intrinsic serpentine nature. Through the narrative, Zia repeatedly speaks about his wife and daughter. In the end, the story remains an incomplete ending. Just as the fate of the snake remains unknown, so too does the fate of Zia’s wife and daughter, who had fled Afghanistan at the onset of war. Discussion and Analysis The central concern of this article is the position of women and the symbols, signs, and qualities attributed to them, making the text particularly suitable for a feminist critique. Since these elements are often implicit and subtly embedded, interpretation and analysis are essential. The protagonist, Zia, repeatedly uses the same human descriptions, metaphors, and emotional states for both his wife and the snake. As these parallels occur multiple times throughout the narrative, they are clearly not coincidental and demand a deeper interpretation. In light of the story’s dreamlike quality, the subconscious aspects of the main character, and based on Freudian psychoanalytic theory, one plausible reading is to view the narrative as resembling a dream, comprised of both manifest (surface) and latent (hidden) content. In this framework, Zia’s explicit comments about his wife and daughter represent the manifest content, while the characteristics attributed to the snake—which contradict its inherent animalistic nature—form the latent content. It is as though we are reading two overlapping stories: one clearly about his family, and another, more veiled, about the snake, which serves as a symbolic projection of deeper psychological truths. Conclusion The central question of this study has been: Why does the main character of the story describe women—particularly his wife and daughter—using the same language and imagery he uses for the snake? Why does he frequently recall his wife and daughter when speaking of the snake he has brought to Iran to sell, and vice versa? This article has aimed, by reflecting on these questions, to uncover one or more possible meanings of the narrative. The article operates on the assumption—based on Freud’s psychoanalytic approach—that like human beings, some texts contain multiple layers and unconscious depths, whose hidden meanings may be revealed through interpretation. The first part of the study drew upon Freud’s theory of latent and manifest content in dreams and literary texts to explain this phenomenon. In the story, the snake and the woman are merged and substituted for one another. When Zia speaks of the snake, he is unconsciously referring to his wife and daughter as well. The images and symbols presented in the narrative express Zia’s unconscious attitudes toward women. Therefore, to speak of the snake is, simultaneously, to speak of the woman. In pursuit of his own desires, Zia objectifies not only animals—specifically the snake—but also his wife and daughter, aligning with a Marxist reading in which people are reduced to commodities. On another level, the snake, wife, and daughter become the same entity. Given that the main character occupies a position of power, he strips concepts such as intelligence, consciousness, and natural life of their original meaning—an indication of a hierarchical discourse and Zia’s dominance over the woman/snake. The snake’s dependence and eventual liberation are intimately tied to its mode of life and sustenance. As long as it consumes food contrary to its natural instinct—specifically frozen chicken, a symbol of urban consumerist life—it remains under Zia’s control, behaving in humanlike ways. Its emancipation begins when it hunts for its own food, reclaiming its natural and independent way of life. The snake/woman thus journeys from dependence to autonomy and ultimately to freedom from Zia and objectification. In his role as the dominant figure, Zia disrupts the snake’s natural mode of existence. For most of the story, the woman/snake lacks agency. Her agency only emerges at the end, as a direct result of escaping Zia’s control. This is physically manifested in actions such as curling—a movement she was forbidden to perform—hunting instead of eating frozen chicken, abandoning the suitcase that confined her, and moving freely through nature. There is no dialogue between the female characters in the story; they are presented only through Zia’s perspective or, in one instance, through another man who also views them with contempt. This aligns with the overarching dominance of the male gaze in both narrative and power dynamics. The idea of Zia’s wife and daughter leaving Afghanistan stands in contrast to remaining under his control. They break free from his dominance at the very beginning of the story. The snake, by contrast, begins in a state of subjugation and only gains freedom by the end, reclaiming its true and natural identity. The story concludes with an open ending: the fate of Zia’s wife and daughter outside Afghanistan remains unknown. Yet through the agency and emancipation of the snake, one may infer a possible, though unspoken, trajectory for them as well.   References Ataei, Alieh (2021) The Eye of the Dog. 6th ed., Tehran: Cheshmeh. Bressler, Charles E. (2007) Literary Criticism: An Introduction to Theory and Practice. Trans. Mostafa Abedini-Fard. Tehran: Niloufar. Eagleton, Terry (2004) Marxism and Literary Criticism. Trans. Akbar Masoumbeygi. Tehran: Digar. Eagleton, Terry (2018) An Introduction to Ideology. Trans. Akbar Masoumbeygi. Tehran: Ban. Eliade, Mircea (2020) A History of Religious Ideas, Vol. 1. Trans. Mani SalehiAllameh. Tehran: Niloufar. 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Tehran: Cheshmeh. Young, Julian (2017) Continental Philosophy and the Meaning of Life. Trans. Behnam Khodapanah. Tehran: Hekmat.   *Corresponding Author: Associate Professor, Department of Persian Language and Literature, Golestan University, Iran. homayunjamshidian@yahoo.com ** Assistant Professor, Department of Persian Language and Literature, Golestan University, Iran. l.nowruzpur@gmail.com *** M.A Student, Persian Language and Literature, Golestan University, Iran. marziyehnakhaei@gmail.com