نظام مندی در مفهوم سازی استعاری معرفت بر پایه دریافت های دیداری در تمهیدات و نامه های عین القضات همدانی: رویکردی شناختی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
هدف از پژوهش پیش رو تبیین وجود نظام مندی در مفهوم سازی استعاری معرفت بر پایه دریافت های دیداری در تمهیدات و نامه های عین القضات همدانی بوده است و نگارندگان کوشیده اند علاوه بر نشان دادن وجود انطباق استعاری میان مفاهیم حوزه معرفت و دریافت های دیداری و تبیین چگونگی این انطباق بگویند در کتب مذکور کدام استعاره های مفهومی بنیادین مدلول های دیداری را با معرفت انطباق می دهد. برای نیل به این هدف نگارندگان از چهارچوب نظری استعاره مفهومی بهره گرفته اند. مدعای پژوهش حاضر این بود که میان استعاره «دانستن، دیدن است» و مجموعه مفاهیم حوزه معرفت سازگاری وجود دارد. همچنین در این پژوهش چگونگی انطباق اصطلاحات حوزه معرفت -رؤیت قلبی، نور، نور محمدی و نور سیاه عزازیلی- براساس استعاره مفهومی «دانستن، دیدن است» با حس بینایی بررسی شده است. دستاوردهای دیگر پژوهش نیز نشان داد در دستگاه فکری عین القضات نور و ظلمت و استعاره های مفهومی زیرمقوله ای این دو حوزه با استعاره «دانستن، دیدن است» همخوان است و مفهوم سازی از معرفت با ادراک های دیداری انطباق دارد.Systematicity in the Metaphorical Conceptualization of Knowledge based on Visual Perceptions in Ain al-Quzat Hamedani’s Tamhidat va Nameh-ha: A Cognitive Approach
The aim of the present research is to explain the existence of systematicity in the metaphorical conceptualization of knowledge based on visual perceptions in Ain al-Quzat Hamedani’s Tamhidat va Nameh-ha. In addition to showing the existence of metaphoric correspondence between the concepts of the field of knowledge and visual perceptions and explaining how this correspondence is done, the authors have tried to say which basic conceptual metaphors in the mentioned books correspond visual symbols with knowledge. To achieve this goal, the authors have used the theoretical framework of conceptual metaphor. The claim of the present research was that there is compatibility between the metaphor of knowing is seeing and the set of concepts in the field of knowledge. Also, in this research, the adaptation of the terms of the field of knowledge - heart vision, light, the light of Muhammad, and black light of Ezraeil - based on the conceptual metaphor of knowing is seeing is examined with the sense of sight. Other achievements of the research also showed that in Ain al-Quzat’s intellectual system of light and darkness and the subcategory conceptual metaphors of these two fields, it is consistent with the metaphor of knowing is seeing, and the conceptualization of knowledge is consistent with visual perceptions.Keywords: Ain al-Quzat, Conceptual Metaphor, Ain al-Quzat Hamedani, Conceptualization, Knowledge, Sense of Sight. IntroductionAbul Ma'ali Abdollah bin Muhammad, known as Ain al-Quzat, was born in 492 AH and is one of the exceptional personalities in the history of Sufism and Iranian thought. He had not yet reached the age of forty when, on the 6th Tuesday of Jamadi al-Akhar in the year 525 A.H. he was martyred on the charge of atheism according to his opponents, while many followers and students were following him and respecting him. His works are mostly in Farsi, although there are also works in Arabic. At the age of twenty-four, Ain al-Quzat wrote the book Zubdah al-Haqayeq in Arabic, and in it, he theorized the methods of acquiring knowledge. In the last days of his life, he wrote Shakoi al-Ghareeb in prison. A significant part of his scientific life was spent teaching and guiding his disciples, and these teachings are now available in the book of Tamhidat and especially Nameh-ha. Literature ReviewRegarding the introduction of the works and thoughts and conditions of Ain al-Quzat, numerous and fascinating works have been written in different languages. Moreover, research studies have been conducted on the subject of the contrast between Muhammad's light as a manifestation of faith and the devil's black light as a manifestation of disbelief, and the study of the metaphor of the sun's light and its image clusters in Divan Shams, and the dual function of black light in mystical literature. However, the study of the conceptualization of the category of mystical knowledge is based on the metaphor of knowing is seeing, and the systematic explanation of the instances of this concept is a new issue and so far, no research has been done on the systematic method of sensory conceptualizations in Persian mystical texts. PurposeThe purpose of this article is to explain the existence of systematicity in the metaphorical conceptualization of knowledge based on visual perceptions in Ain al-Quzat Hamedani’s Tamhidat va Nameh-ha. MethodologyTo achieve the mentioned goal, the theoretical framework of the conceptual metaphor and the embodied mind has been used in the aforementioned statistical community with the method of data collection. Based on this, the study and structure of the human mind are not possible independently of the structure of the nervous system, and the emergence and construction of concepts in humans are formed through interaction with the outside world. The experiences that humans get from their surroundings based on their five senses lead to the storage of layers of information in the individual's mind, which will lead to the acquisition of knowledge. In order to understand the concepts and structure them, the human mind matches the abstract and non-material areas to the concrete and material areas. Therefore, in a major part of mental and abstract conceptualizations, we witness the matching between the perceptions of the five material senses and abstract concepts.Mysticism and mystical insights are inextricably linked with transcendental and extrasensory concepts, and mystics have often spoken about the inexpressibility of their experiences and evidence in speech and writing. Metaphors in the general sense, both literary and conceptual metaphors, are the most important tools in conveying meaning. In mystical texts, as in any other discourse, metaphors are the most important criteria for analyzing cultural conventions, and according to the theory of the embodied mind, the expression of abstract and immaterial areas is secondary in language. Metaphorical conceptualization of mystical texts and explaining that mystical experiences are usually conceptualized based on which fields are very important. ConclusionIn this article, in addition to explaining and analyzing the existence of metaphoric correspondence between the concepts of the field of knowledge and visual perceptions and explaining how this correspondence is in the aforementioned statistical community, the basic conceptual metaphors of visual symbols were adapted to the field of knowledge, and based on that the contractual and lexicalized metaphors of the Persian language and the way knowledge is conceptualized based on these metaphors were analyzed. Moreover, the opposition of light and darkness and the research on its origin, which is one of the distinguished intellectual features of Ain al-Quzat, were investigated based on the systematicity of conventional metaphors and it was clarified what metaphor Ain al-Quzat used to conceptualize the light of Muhammad (PBUH) and the black light of Ezraeil. Based on the metaphor "to know is to see", Qazi Hamedani has created coherence between the terms and concepts of the field of knowledge such as heart vision, light, the light of Muhammad, and the black light of Ezraeil. The connection of Muhammad's light with goodness and the devil's light with evil in Tamhidat is the result of a network of conceptual metaphors in which Muhammad's light is conceptualized with faith and guidance and the devil's black light is conceptualized in a negative direction and with disbelief and misguidance.The result of this research showed that in the intellectual system of Ain al-Qadat, light and darkness and conceptual metaphors under the set of these two are compatible with the metaphor of seeing is knowing, and the metaphor of "not knowing is not seeing" is in opposition to it. The conceptual metaphor "white is good and black is bad" is another fundamental metaphor related to the field of visual sense that was investigated. The analysis of this conceptual metaphor based on the thought system of Ain al-Quzat is as follows:Positive mental concepts are connected with whiteness and brightness, and negative mental concepts are connected with systematic blackness and darkness. Another conceptual metaphor explored in this article is "up is good and down is bad". With this metaphor, Ain al-Qadat has depicted the position of Iblis on earth and the position of Muhammad (PBUH) in the sky. In the conceptual metaphor, "the right is good and the left is bad", the position of the Messenger of God (PBUH) is conceptualized in the eternal East and the position of the devil in the eternal West. This conceptualization is completely systematic because in the thought systems of Ain al-Quzat, Muhammad (PBUH) is always associated with positive concepts and Iblis is always linked with negative concepts. As a result, Muhammad (PBUH) is the embodiment of faith, guidance and knowledge, and Iblis is the embodiment of disbelief, blindness, and misguidance.
تبلیغات
