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The speech act of promise can be accompanied by two other speech acts: encouragement and pledge. Since, in this speech act, we have the concept of volunteer promise, and the speaker willingly makes a commitment to his/her addressee, according to George Austin's typology of speech acts, this speech act is considered to be an instance of commissive speech acts. Moreover, since the main features of performative verbs, i.e. “I, you, here and now”, are present in promises, promise is also regarded as a performative act. In political promises, given the objectives of the discourse as well as the personal traits of the speaker, Grice's maxims – quality, quantity, relevance and manner – may be violated. In a political promise, there may be as much brevity as there is repetition. Most of political promises serve merely as advertising goals and are not intended to be fulfilled. The maxim of relevance is generally heeded in political promises and the violation of this maxim before elections is fairly rare. Political activists usually make use of efficient and influential manner of speech in their election campaigns.   

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By emphasizing on the correspondences of linguistics and psychoanalysis, Julia Kristeva has presented new theories about the analysis of literary texts. “The Theory of Abjection”, which is derived of her post-structuralism researches, considers the author as a speaking subject who, through a poetic and semantic language, moves away from the ravages of his around. Kristeva has examined the applicative possibility of this theory in European literature. In this paper we focus on a contemporary Persian poem ("I am concerned for the garden" by Forough Farokhzad) for demonstrateing an application of the analytic approach of  the “Theory of Abjection”. Hence, we aim two principal purposes: firstly, we try to represent an exhaustive panorama of the analytic approach of the Theory of Abjection, and secondly,  we examine the possibility of creative interpretations of this poem According. Finally we try to examine the possibility of application of analytic approaches of this theory for the contemporary Persian poetry.

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The verbal style of repentance is classified under the speech act of apology. To apologize to the highest authority in the religious hierarchy is called repentance. The purpose of this study is to identify the linguistic tools used to express repentance in both Persian and Russian. In this respect, we have attempted to understand the linguistic similarities and differences in repentance that lead to the diversity of this verbal style in the two languages. The research methodology is based on contrastive linguistics. The result shows that in both verbal environments, speakers use the single pronoun ‘you’ to address God. Moreover, the implication of imperative structure in the formulas of repentance is ‘request’ rather than ‘order’ and it includes begging and pleading with the addressee. In both languages, the singular imperative form is used to express repentance. Examples are Прости! (Forgive me) in Russian language, and dargozar (Forgive me) in Persian language. The characteristic of this verbal style in Persian is that some of these forms have been borrowed from Arabic: astaghfirullah and al’afv. In addition to the singular imperative form in Persian language, such borrowed forms – that are the morphological forms of the verb – as well as the phrasal form xodaya tobe tobe [=God, repentance, repentance] are used to express repentance. None of these grammatical structures are used in Russian language.  

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The authors in the present study attempt to investigate the speech act of compliments and its semantic boundary engagement with other speech acts of positive assessment of the speaker from the listener such as "approval", "praise", and "flattery ". The hypothesis of the present study is that the semantic boundary of speech acts containing positive assessment of the speaker depending on the verbal culture of the speakers of Russian and Iranian verbal environment is different,  and it is open to change in such a way that if a face expression in the Iranian cultural verbal environment is complimented, that expression may find the color and smell of flattery in the Russian verbal environment; in other words, an action with a positive assessment to an action with a negative assessment of the listener towards the speaker is interpreted as flattery. Furthermore, the compliment structures in each verbal culture have gender differences and characteristics (male and female). That is, the group of formulas used for men is inapplicable for women and vice versa.

Iranian literature and compliments are interpreted as politeness in international research. Goffman (1955, 1976), Brown and Levinson (1978, 1987), and Leech (1983) were the founders of these studies (Faika, 2016, p. 109). In other linguistic works written about Taarof, it has been interpreted as ‘compliment’ (Alavi & Zeinali, 2014, p. 139). Evidently, the lack of linguistic equality in other linguistic cultures indicates the absence of linguistic phenomena or their difference in the target linguistic culture. In such cases, ‘Taarof’ is an unequal Iranian cultural phenomenon in other cultures. It can be interpreted neither as compliment nor ceremony nor politeness. Taarof in other cultures should be considered as an untranslatable national cultural phenomenon and presented as the term ‘Taarof’ (Izadi, 2018).
In the verbal environment of Iranians, inappropriate compliments are considered a reprehensible practice. Hence, the Iranian proverb ‘reduce the compliments and increase the money’ referring to a situation where one is expected to pay a wage or do something, but instead, the audience witnesses ‘compliment’ and eloquence of the speaker in the concept of ‘Taarof’ and ‘praise’ of his action and performance.
Compliment in Russian verbal culture does not have an emotional and expressive tone and rhythm. Such an action is interpreted more as flattery by the Russian listener. However, the predominant feature of Iranian verbal culture as an Eastern culture is an exaggeration in the act of ‘compliment’ and the boundary of the compliment formation from flattery is clear, and the listener has no difficulty in distinguishing the two. However, in most cases, ‘praise’ is used as a tool to form ‘compliment’ in this linguistic culture, and therefore in Iranian verbal culture, the actions of ‘compliment’ are combined with ‘praise’. However, this does not mean an overlap between the two boundaries.
The following semantic and situational classifications can be considered in a compliment: 1) Gender: male and female; 2) personal and administrative; 3) Description of the external and internal qualities of the audience; 4) appropriate and inappropriate compliment; 5) compliment with an emotional tone.
In the Iranian verbal culture, using expressive speech acts represents politeness and even Taarof with the help of complimenting the audience. Using these speech acts, the speaker shows his attention to the audience, expresses his sincerity in ‘compliment’ and ‘praise’, while in ‘flattery’ there is no element of intimacy, and it is the result of hypocrisy. Depending on how ‘approval’ is used, it can indicate the role of a communication channel, i.e., using approval as a sign of listening carefully to the speaker; or answering his question from the point of view of correct logic. ‘Compliment’ and ‘approval’ can be on the horizontal or vertical axis of socialization, while ‘praise’ and ‘flattery’ can be seen only in the vertical axis of the age hierarchy or social administration. For ‘compliment’ speech act, we can somehow determine expressive and verbal tools in some verbal situations, namely, complementing the appearance, referring to the freshness and youth stability of the audience, meeting after a long time etc., while such a classification is impossible for flattery and praise.
 

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Demand for the production and consumption of fresh meat has led to the use of various methods to improve the quality characteristics and increase its shelf life. In this study, stinging nettle extract (SNE) in combination with epsilon (ɛ-PL) were used for the production of fresh, functional, and extended shelf life of beef fillets. After drying of stinging nettle leaves under favorable conditions, aqueous extraction was performed at concentrations of 3, 6 and 9% (w/v) of leaves. A solution of ɛ-PL at 0.5% (w/v) concentration was prepared and mixed with 3, 6 and 9% of SNE. Beef fillets (4 treatments) were prepared in 2×2×2 sizes and treated for 1 h at 4 ° C with a ratio of 1 to 1 (meat fillets to SNE). Distillation water was used to treat the control. Finally, beef fillets were packed in polyethylene bags and quality properties were performed at days 1, 3, 6, 9 and 12. During storage, pH, phenolic compounds, redness value (a) and sensory scores decreased significantly (P < 0.05), and in contrast to lipid oxidation, total volatile nitrogen, lightness (L) and yellowness (b) increased significantly (P < 0.05). It was found that the treatment of beef fillets using SNE (6%) in combination with ɛ-PL (0.5%) resulted in a significant reduction (P < 0.05) in the amount of lipid oxidation and total volatile nitrogen compounds of about 50% compared to the control sample. The color and sensory characteristics of processed beef fillets showed that SNE in combination with ɛ-PL could increase the sensory scores of the samples. Based on the results, SNE had synergistic effects with ɛ-PL in reducing lipid oxidation and total volatile nitrogen compounds, therefore it could be used to produce fresh and functional beef.

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In this article, it will be shown that philosophers/theoreticians of justice, such as John Rawls, are engaged in a kind of performative contradiction, since despite their implicit call for justice, their mere academic activities in developing a theory of justice, does not really help the cause of justice in society. Then by referring to thoughts of Heidegger, Levinas, and Nietzsche, among others, it will be shown that although the struggle to achieve social justice is necessary and has the highest priority, it is an impossible task; and yet human beings are existentially obliged to engage in this unavoidable task.  Finally, it will be shown as why this "task of social justice" will be best achieved as, what could be called, "authentic development" or horizontal development at the bottom, and playing chess with the powers that be.  In defining "authentic development," it will be compared with what Denis Goulet calls by the same name; where he defines the desired development with its results, rather than its process.