پديد آورندگان :
اميري فر، عاطفه دانشگاه بين المللي امام خميني، قزوين , قاسم زاده، علي دانشگاه بين المللي امام خميني - گروه زبان و ادبيات فارسي، قزوين , معين، مرتضي دانشگاه بين المللي امام خميني - گروه زبان و ادبيات فارسي، قزوين
كليدواژه :
پديدارشناسي , گفتمان عرفان , وحدت شهود , وحدت وجود , نظام معنايي , لاندوفسكي
چكيده فارسي :
يكي از دشواري هاي مخاطب در مواجهه با متون عرفاني، ناتواني در درك تجربه زيسته عارف است. كشف چگونگي معنابخشي به جهان پديدارها در گفتمان عرفاني بدون توجه به زبان و فهم علمي نشانه هاي زباني ممكن نيست. اگر چونان هايدگر زبان را خانه وجود بدانيم، حقيقت عرفان نيز در زبان متجلي است، اما به دلايلي چون نقضان زبان عادي در بيان تجارب، موانع فهم مخاطب در درك حقيقت و تجارب عرفاني، دشواري موضوع و غيرعادي بودن تجارب عارف و... زبان عرفان دشوارياب و پيچيده مي نمايد؛ به ويژه اينكه در گفتمان عرفاني، عارف سوژه به عنوان كنشگر و روايتگر عرفان با ابژه هايي متفاوت روبه روست. در يك سو، جهان حسي پديدارها و تجربه حسي او قرار دارد و در سوي ديگر با تجربه ذهني عرفاني او مواجه ايم كه بخش بي واسطه و غيرقابل انتقال از تجربه زيسته اوست. جستار حاضر تلاش مي كند به كمك آراي پديدارشناسانه و مباني زبان شناختي فلسفي لاندوفسكي چگونگي فرايند معنابخشي به جهان پديدارها را در دو نظام نگرشي وحدت شهودي و وحدت وجودي در گفتمان عرفاني رمزگشايي كند. عارف سوژه با توجه به رويكرد وجود شناسي عرفان نظري از دريچه دو نگرش وجودي و شهودي، ارتباط خود با جهان متن را به تصوير مي كشد. او به عنوان سوژه به گونه اي تازه به جهان پديدارها معنا مي بخشد و درنتيجه، فرايند متفاوتي براي زايش و يا دريافت معنا پيش رو خواهد داشت.
چكيده لاتين :
One of the difficulties for the addressee who encounters theosophical texts is
the inability to comprehend the experiences gained by the theosophist.
Regardless of language and scientific understanding of linguistic signs, it is
impossible to discover how to make sense of the phenomenal world in
theosophical discourse. In line with Heidegger who considers language the
house of being, the truth of theosophy is also manifested in language; but for
some reasons like the inability of language to express experiences, obstacles
in the way of understanding the truth and theosophical experiences, the
difficult topic and the extraordinarily of theosophist’s experiences, etc.
theosophical language seems difficult and complicated to find. Especially in
theosophical discourse, the theosophist/subject as an agent and narrator of
theosophy encounters different objects. On the one hand there is the sensory
phenomenal world and his sensual experience and on the other hand, we see
his mental-theosophical experience which is the interansferable and
immediate part of his experience. In this research and in the framework of
phenomenological, linguistic and philosophical insights of Eric Landowski the authors have tried to decipher the process of signification of the
phenomenal world in two attitudinal systems called Pantheism and
Intuitionism in theosophical discourse. Ontologically speaking, the
theosophist/subject portrays his relation to the world/text from two
viewpoints which are existential and intuitional in nature. As a subject, he
makes sense of the phenomenal world in new ways and consequently he will
have a different process of birth and semiotic acquisition in front of himself.
In this research it has been tried to apply some considerable principles and
phenomenological basics in mystical discourse and the relationship between
subject and object and subject to the text of the world. Concepts such as
Perception, the sensitive, Lived experience, interaction of subject and object,
Presence, mental perception and the way we look at phenomena, co-presence,
the importance of motivation and Social requirements, etc., have paved the
way to the study and analysis of the meaning and perception of the mystical
discourse. This approach gives us the opportunity to focus on the subject and
the object and the relationship between them. The present study provides a
context for better understanding of meaning and phenomena. Based on
discursive and phenomenological perspective, the present study attempts to
examine the mystic-subject semiotic approach to the text of the world of
phenomena in the field of theoretical mysticism. Therefore, the combination of
mysticism discourse in this article refers to theoretical mysticism and mystical
foundations based on ontology. The main objective of this paper is Rereading
of how to produce meaning in two intuitive and existential approaches and in
the language of mysticism, which have been done in the theoretical framework
of Eric Landowski. This approach answers the following questions in this
research:
How does the mystic look at the world of phenomena shape the subject
view? -How is it possible to establish a relationship between the meaning in the
discourse of mysticism with the mystic thoughts and perceptions of mystical
experience?
-How the presence of subject and two-way interaction cause to create
meaning in mysticism?
The type of mystic view answers these questions; since the alterity and
the object in the world of phenomena are determined by a reference point,
and in the discourse of mysticism, this reference point is the mystic presence
and narrator of mysticism who plays the role of an independent and dynamic
subject.This semiotic process is undoubtedly based on the ontological view
of the subject about the category of existence and its multiplicity in two
mystical attitudes; that is, the view of intuitive unity and existential unity.
The first factor in the difference between the processes of giving meaning to
the text-world in these two mystical systems is the mystic-subject point of
view, which creates two completely different way of the Scheduled and
unity. The difference in the type of meaning of the text-world between the
intuitive and existential mystic has continued to make difference between all
the mystical beliefs such as having an instrumental view to phenomena or
interaction with them, the concept of annihilation and the concept of
theoretical and practical mystical education.
