واكنش جلال آل احمد در مواجهه ي با غرب زدگي و راه حل آن

Jalal Al-e Ahmad’ s Reaction in Encountering Westernization and its Solution

جلال آل احمد به شهادت داستان ها، مقالات و رفتار سياسي اش، همواره با مسائل ايران درگير بوده و همراه با دل مشغولي مداوم نسبت به فرهنگ، سياست، اقتصاد و جامعه ايران، «درد ايران» و دغدغه وضعيت حال و آينده ايرانيان داشته است. اهميت او بيشتر از هر چيز به خاطر انتشار دو كتاب سياسي و اجتماعي با عنوان هاي «غرب زدگي» و «در خدمت و خيانت روشنفكران» بود. او در اين آثار با تلاش در جهت ارائه راه حلي براي سامان سياسي و اجتماعي به عنوان يك متفكر سياسي معروف شد. راه حل او براي درمان بيماري غرب زدگي، «بازگشت به خويشتن» است كه به مفهوم تأكيد مجدد بر نظام ارزش ها، فرهنگ، تاريخ و دين، عقيده و ايدئولوژي خويش يعني اسلام است. اين مقاله درصدد است تا دريافت جلال آل احمد از معنا و مفهوم «غرب زدگي» و نيز فهم وي از سنت و دلايل بازگشت را كه نقشي اساسي در شكل گيري فضاي ذهني(پارادايمي) تفكر اجتماعي ايرانيان در دهه 40 و 50 ايفا كرده اند، مورد بررسي قرار دهد. پارادايمي كه پس از گذشت حدود نيم قرن از زمان ظهور آن، هنوز بر ذهن و انديشه و فضاي اجتماعي ايرانيان غلبه دارد.

Jalal Al-e Ahmad, acoording to testimony of his stories, articles and his political behavior, has always been involved with Iran and along with his permanent concerns about the culture, politics, economics and society of Iran, he have had "the pain of Ir@n" and concern of the present and future state of the Iranians. His importantance is more due to publishing political and social two books, "Westernizationization" and "in the service and treason of the intellectuals". He became known as a political thinker by his try to provide a solution to social and political organization. His solution for the treatment of illness of Westernization, is "return to self", which means reaffirming the values, culture, history and religion, opinion and their ideology of Islam. This article tries to consider Jalal Al-Ahmad’ s understanding of the meaning of "Westernization" and tradition as well as his reasons for Return. His undrstandig and reasons has played a key role in shaping the mental space (paradigm) of social thought in the '40s and the 50 for Iranians. The paradigm, after nearly half century since its apearance, still dominates the mind and social space of Iranian