مدينه فاضله مجازي؛ چارچوب نظري حكمراني فضاي مجازي جمهوري اسلامي

Virtual utopia Theoretical framework of cyberspace governance in the Islamic Republic

براي فارابي هدف اساسي فلسفه، سياست است اما سياست كه همان تدبير و اداره مدينه باشد صرفا وسيله­اي­ است جهت " تحصيل السعاده " نه امري مقصود بالاصاله. به همين جهت است كه تدبير مدينه نزد او با اخلاق پيوندي وثيق دارد چرا آنچه تحصيل سعادت را امكان پذير مي سازد جز اكتساب فضائل اخلاقي نيست. فارابي يادآور ميشود كه اكتساب فضائل اخلاق و تحصيل سعادت تنها با معاونت و ياري ديگران و در اجتماع مجال تحقق پيدا ميكند. بدين ترتيب اجتماع از نظر او وسيله است نه هدف و به همين اعتبار اداره اجتماع نيز چيزي جز نيل به سعادت دنيا و عقبي نيست. در اين مقاله با روش كتابخانه اي و تحليلي-پديدارشناسانه، ضمن غور در آراي فارابي درباره مدينه، چارچوب نظري براي حكمراني فضاي مجازي ارائه ميشود. بدين نحو كه فارابي در مدينه فاضله، حاكم اصلي را فرد ولي يا حاكم اول مي‌داند و كلا عوام از اساس با خيالشان مي زيند از اين رو تذهيب قوه خيال عامه اهميتي زياد دارد. نسبت فارابي با فضاي مجازي آنجاست كه اولا اين فضا خود جامعه است و ثانيا فضاي مجازي در گفتگو و شكل بخشي قوه خيال است و خود هم ساخته خيال انساني است. در مدينه فاضله مجازي حاكم مجازي، افاضل مجازي، ذوالسنه مجازي و مقدرون و ماليون مجازي تعريف مي­ شوند.

For Farabi, the main goal of philosophy is politics, but politics, which is the same as planning and governing Medina, is merely a means to "study happiness" and not something with an original purpose. That is why the plan of Medina has a strong connection with morality in him, because what makes the study of happiness possible is nothing but the acquisition of moral virtues. Farabi reminds that the acquisition of moral virtues and the study of happiness can only be achieved with the help and assistance of others and in the community. Thus, in his view, society is a means, not an end, and by the same token, the management of society is nothing but the attainment of worldly and posterior happiness. In this article, with a library and analyticalphenomenological method, while considering Farabi's views on Medina, a theoretical framework for governing cyberspace is presented. In this way, Farabi in the utopia considers the main ruler as the guardian or the first ruler, and the general public thinks fundamentally, so it is very important to enlighten the public imagination. Farabi's relationship with cyberspace is where, firstly, this space is society itself and, secondly, cyberspace is in dialogue and the formation of imagination. an‎d it is also made by human imagination. In Medina, the virtual ruler is defined as the virtual ruler, the virtual virtues, the virtual virtues, and the virtuous and the virtual million.