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In this research two kinds of critical approaches are introduced and then some examples of these two approaches are selected and discussed. The aim of this article is to consider the critical fields in Constitution period in Iran, which is counted as the turning point in passing from tradition to modernity. The first approach, in-group criticism, is criticism among the members of one group; the second approach, out-group criticism, is done among the members of two different groups. The example selected for the first approach refers to the “Association of the Faculty” and its two members Mohammad TaghiBahar and Abbas EghbalAshtiani, who stand for Neoclassicism. The second example refers to the “Association of the Faculty” and Bahar in particular and Tajaddod-e Tabriz Journal and TaghiRafat at its heads. The latter group represents revolutionary Romanticism. The method of this research is based ontextual analysis.The analysis of the content of these two approaches shows that the in-group approach in Constitution period was more moderate compared tothe out-group approach and sometimes personal prejudices had a role in the process of criticism. There has been difference in taste in the first approach, and in the second approach the difference is in thought and ideas. If approaches like these could have changedinto movements, they could have been useful in criticism of literature and also in widening the field of criticism. These two approaches, however, had been stopped gradually. Moreover, out-group criticism is considered as the opposition of Neoclassicism and Romanticism in Iran. 

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One of the most important issues in narratologicalstudy of Masnavi is methods of reading and interpreting the allegories. The relationship between this subject and narration is best revealed when we attend to the relationship between interpretations and storylines, regardless of the content of those interpretations. The main aim of this paper is to investigate the methods by which Mawlawiinterpreted the allegories narrated in Masnavi. It can be said that presenting the interpretations on the syntagmatic axis is the most important property of Masnavi. To interpret these stories, Mawlawi reads these as separated storylines, then, presents an interpretation corresponding to each of them. Multiplicity of these storylines is the result of two factors: Multiplicity of characters and Multiplicity of sequences. In this process, the value of main storylines is equal to subsidiary ones. Therefore, sometimes, the motivation (initial interpretation) of telling an allegory is not proportionate to the final and medial ones. The validity of the storylines for presenting the interpretations is both a factor for polysemy of allegories of Masnavi, and a presenter of a narratological explanation for association in Masnavi.

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The presented research is a psychological reading of the short stories of Laili and Majnoon in Attar's three important works, namely, Elahi Nameh, Mantegh Al-Tair, and Mosibat Nameh, which aims to express the mystical concepts that have been formed in the mind and consciousness of Attar. The inquire about issue of this proposition is to explore the characters, circumstances and model images of these conventions. For this reason, the conclusions of two popular clinicians, Freud and Jung, have been utilized; Based on Freud's identity hypothesis, it is conceivable to check the degree of having a place of enchanted characters to instinctual (Forman), reality (man) and profound quality (Faraman), and with the assistance of Jung's paradigm hypothesis, the typical prime examples duplicated by these characters in these conventions can be found. The main purposes of the presented research are as follow: 1- creating a new perspective for the readers of mystical texts. 2- The effectiveness of Lili and Majnoon's stories in Attar's works through the Freud and Weaving's theories.
The working method here is that first the stories of Lili and Majnoon are collected from these three works and the type of association between them is determined with the theme before it. This case is important in order to understand what mystical concepts these characters symbolize in Attar's subconscious mind and how they were created and discussed. Then they are analyzed based on Freud's personality theory and Jung's archetype is investigated, we realize that Attar's associations are based on similarity, contiguity and contrast, which is the largest volume of associations of the type of similarity. Considering the content of the stories, we found the characters and archetypal symbols of these stories.
Current investigation revealed that the archetypes expressed in the stories of the above-mentioned works have been the place of emergence of associations for the mystical theme, and the most important of them are the meeting place of love, instinct, spiritual elder and God, and their relationship with each other is exactly in line with mystical teaching is.