سوشیال تئوری انتقادی در مکتب اصالت فطرت (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
منظور از «مکتب اصالت فطرت» بهره گیری از رویکردهای فلسفی و دینی رایج نیست؛ بلکه مقصود، طرح ایده هایی است که اگرچه در یک جغرافیای معین شکل گرفته اند، ولی می توانند در مستوای جهانشمول مورد استفاده قرار بگیرند. به دلیل امکان وجود روایت های مختلف از مدرنیته؛ می توان با بازخوانی و بازسازی سنت تاریخی و تمدنی خود، وضعیت خود را بنحو غیریوروسنتریکی صورتبندی کرد و آن را مبنای ترسیم دورنمای آینده قرار داد. لذا، نیازمند بهره گیری از ایده ها و مفاهیمی هستیم که در زیست جهان اسلامی یا در ارتباط با آن شکل گرفته باشند. در این مقاله به مفاهیم و ایده های کلیدی برخی از اندیشمندان از جمله علامه طباطبایی (مفهوم ادراکات اعتباری)، علامه جعفری(مفهوم فرهنگ مشترک بشری)، سیدمحمدباقر صدر (مفهوم منطقهالفراغ)، علی شریعتی (مفهوم جامعه ی عوضی)، امام موسی صدر(مفهوم ادیان در خدمت انسان)، سیدحسین العطاس (مفهوم ذهن مُنقاد)، مالکوم ایکس (مفاهیم House Negro و Field Negro)، رضا داوری اردکانی (مفهوم عقل گلخانه ای) پرداخته می شود.Critical social theory in the "originality of nature" school
The meaning of "School of Authenticity of Nature" is not to use common philosophical and religious approaches; rather, the intention is to propose ideas that, although they were formed in a specific geography, can be used on a global level. Due to the possibility of different narratives of modernity; by rereading and reconstructing our historical and civilizational tradition, we can formulate our situation in a non-Eurocentric way and make it the basis for drawing the future perspective. Therefore, we need to use the ideas and concepts that were formed in the Islamic world or in connection with it. In this article, the key concepts and ideas of some thinkers are discussed, including Allameh Tabatabai (the concept of credit perceptions), Allameh Jafari (the concept of common human culture), Seyyed Mohammad Baqir Sadr (the concept of Al Faragh region), Ali Shariati (the concept of Dislocated society ), Imam Musa Sadr (the concept of religions in the service of man), Seyyed Hossein al-Attas (the concept of Captive Mind ), Malcolm X (the concepts of House Negro and Field Negro), Reza Davari Ardakani (the concept of greenhouse intellect) are discussed.Keywords: Critical social theory, "originality of nature" school, Eurocentrism, Intellectual heritage, universal ideasIntroductionWhen an imagination called sociological imagination is formed, this imagination expands in the European civilization and later in America, and often theories, ideas, concepts, etc. are consolidated in a macro-narrative called Eurocentrism. As a result, during the last two hundred years, great social theorists were formed in the civilization field of Europe and America - which we call Euro-Atlantic with tolerance - and then in many parts of the world, including in Iran, as the classics of theories socially, they are known. For example, we can mention Karl Marx, Max Weber, Alfred Weber, Emile Durkheim, etc. Today in Iran, those who want to speak in the framework of social theories, culture, human and new universality and about concepts called religion, tradition, existence and very general concepts such as time, place and the concept of universality, they refer to this Very great thinkers and architects in the Eurocentric tradition. In the Eurocentric tradition, there is not only one narrative; rather, one can see a variety of macro-narratives. Now the question is whether it is possible to have a correct formulation of our fundamental questions outside of Eurocentric or Euro-Atlantic narratives. Is there such a possibility that we can have non-Eurocentric and non-Euro-Atlantic narratives?Multiple modernities are a possibility that gives us the power of rereading the old in the contemporary perspective; That is, we can "return" to tradition from here and now. "Return" here is different from the concept of "regression". Return does not mean a historical return to a past. "Baz" means again and "Gasht" means to find and search. We must be able to rebuild and re-search our relationships, find them again. This return and the possibility of reading the past from a new perspective presents us with a possibility to reconstruct our social, cultural and civilizational developments based on the historical experience of our culture and civilization. The possibility of rereading the tradition creates a perspective in front of us, which we speak of as the idea of multiple narratives in the field of modernity and the school of originality. Therefore, the subject of this article is the originality of nature school in the form of social critical theory. Here, we take the concept of nature from the cultural background of civilization and present it in the context of the social conceptual framework of critical theory.Materials & MethodsThe present research is a research, theoretical and its method is analytical-critical. The research approach is also qualitative; Qualitative research requires identifying sources related to the research topic, studying texts, understanding the meaning of the text and extracting the desired content from these sources, establishing a relationship between the content and describing and analyzing and criticizing them, and discussing and concluding the collected information.Discussion & ResultIn this article, we will mention a few cases of thinkers who have been able to think in the history of thought and the evolution of thought, philosophy, and mysticism and in the field of thought - in the general sense of the word - as classics on a universal level. Have a fundamental impact on the field of civilization and human thought. In addition, we point to the thinkers who, in the current state of the world, especially the Islamic world, from Iran's perspective, were able to create concepts based on which the originality of nature school can be reconstructed. These studies are not about rediscovering or recovering the originality of nature based on the individual; rather, we are talking about an intellectual tradition that is not limited to the geographical boundaries of the Islamic world; rather, there are thinkers who think from this point of view, even outside the geographical area of Islam. Each of these thinkers invented a key concept, today we need to form these key concepts in a conceptual framework, and then from that point of view, start discussing and understanding the social issue and think concretely.Allameh Tabatabai proposes the concept of "credit perceptions" and Allameh Jafari speaks of the universal concept of "common human culture". Shahid Sadr talks about the idea of "Al Faragh region". Dr. Shariati invents the concept of "Dislocated society". Imam Musa Sadr talks about the "religions in the service of man". Al-Attas invents the concept of the "Captive Mind". Malcolm X proposes "House Negro and Field Negro" as a universal idea, and Davari Ardakani talks about the concept of "greenhouse intellect".These ideas were all formed in a local context, but they have universal capabilities and capacities and are part of a historical tradition that can be used to overcome Eurocentric narratives.ConclusionBased on what has been said, in the ruling tradition that has been formed in the Islamic world or in connection with it, ideas and concepts have been invented that have universal capacities and capabilities. If these ideas are not limited and enclosed in certain readings and are rehabilitated and expanded with an open and universal perspective, we can use them and the theoretical possibilities that these ideas create to achieve to a coherent non-Eurocentric theory in the field of social affairs. We called such a theory the theory of "originality of nature" and in this regard, we pointed to the central and key ideas of some thinkers, the common feature of all of them was the ability to project them on a global level.It is certain that the thinkers under the originality of nature school are not exclusive in the mentioned cases; rather, by searching, rereading and rethinking our intellectual, cultural and civilizational heritage, we can mention other thinkers and find other ideas and concepts that reveal our global capabilities and capacities.
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