مسئولیت در برابر غیر و کنترل بدن در گلستان سعدی بر اساس نظریه لویناس (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
یکی از بنیان های فکری لویناس، مسئولیت پذیری تقارن ناپذیر در برابر «دیگری» است که در آن پاسداشت «دیگری» و تعهد نسبت به او، به «من» ارزش و هویّت می بخشد. از دید لویناس شرط امکان اخلاق، مواجهه با دیگری است که در یک فرایند بدنی شکل می گیرد. هدف پژوهش حاضر تحلیل و بررسی مسئولیت در برابر غیر در گلستان سعدی است. این پژوهش با روش توصیفی- تحلیلی و بر مبنای هشت حکایت از گلستان سعدی تحلیل شده است. یافته ها نشان می دهد که توجه به غیریت و دیگربودگی در گلستان سعدی از سه جنبه مورد توجه است: 1. باعث شکل گیری گفتمان های اخلاقی شده است که هدف آن ها طرد رذایل اخلاقی و برجسته نمودن فضایل به نفع غیر است. 2. از آنجایی که توجه به غیریت، نیازمند پذیرش برخی محدودیت هاست، بنابراین این مسئله زمینه ساز کنترل بدن و مراقبت از نفس به نفع دیگری بوده، طوری که از گرو همین مسئله، بحث انضباط اخلاقی در گلستان سعدی نمودی فراگیر پیدا کرده است. 3. در گفتمان اخلاقی گلستان سعدی، مسئولیت در برابر غیر، علاوه بر کنترل بدن، با کنترل زبان، یعنی پرهیز از امر و خطاب به شیوه کتب اخلاقی همراه است و از ظرافتهای بیان هنری با مشخصه هایی نظیرگفت وگوی دو گفتمان اخلاقیِ متضاد و موقعیت های متناقض، رفتارهای بدنمند و نمایشی، زبان در حال «گفتن» به عنوان فرایندی زنده و پویا و مجازات بهنجارساز با شگردهای شوخی و انتقاد پردازش شده است؛ در واقع تلاش در جهت طرد رذیلت های اخلاقی و آراسته شدن به فضیلت ها با نگاهی هنری دنبال شده است.Responsibility towards others and body control in Golestan Saadi based on Levinas theory
Introduction The idea of a subject-centered subject with a boundary separated from the body is that which; It was raised in the pre-modern era. Little by little, the physical understanding of the subject was developed in the thought of postmodern philosophers, with studies of the effects of the results obtained from subject-centered developments. the consequence of the thought that followed the perception of the world through the body; Bath changed the movement, from subjectivity to objectivity, the formation of physical subjects, different rituals and emphasis on sensory perceptions, so that the concepts of the surrounding world for him can only be defined in a living-body context. The French thinker, Levinas, (1995-1906) is one of the late philosophers who has a physical perception of the world. He is known as a "philosopher of ethics" and "another philosopher" who has studied philosophy from the point of view of moral aspects and in a physical context. "Responsibility towards others" is his most important intellectual statement. The most prominent characteristics of this theory are: 1. The moral thing is formed in the confrontation with the other and the relationship of the subject with the other. 2. Responsibility towards others is associated with responding to his needs and this happens in the form of a physical behavior. 3.Responsibility towards others requires self-care and body control for the benefit of others. 4. Responsibility towards others includes the matter of "saying"; That is, we are required to react to the "other" and respond to his call. Golestan Saadi is one of the prominent moral texts that in his era considered the review of ethics and education as a necessity. In this book, the focus of Saadi's attention is the concern of the "other" and the need for appropriate response and responsibility towards him. The present study deals with the adaptation of the theory of responsibility towards others with "It" with a descriptive-analytical method. Our selected data includes; Eight anecdotes from "It" are normalized according to characteristics such as having a narrative plot, the presence of participants, physical and dramatic behaviors, the type of discourse and punishment. The compatibility of the theory with the field of discussion is shown as follows: The confrontation of two faces in stories, in a dramatic way 2. The clarity of the moral concept in the form of physical and action-based behaviors and Reactions. 3. The appearance of responsibility towards others in the form of controlling physical behavior in the form of normalizing punishment. 4. The appearance of "saying" in the stories in the form of physical confrontation, dialogue between two characters, moral behavior and facing punishment and punishment. The findings show that paying attention to otherness and otherness in "It" is important from three aspects:1. It has caused the formation of moral discourses whose purpose is to reject moral vices and highlight virtues for the benefit of others. 2. The need to pay attention to otherness leads to the acceptance of some limitations, so the result of the issue of controlling the body and taking care of the self for the benefit of another has not been the basis for the widespread discussion of moral discipline in "It" 3. In "It" moral discourse, responsibility towards others, in addition to controlling the body, is accompanied by controlling the language, that is, avoiding the command and addressing the manner of moral books, and the language is "speaking" as a living and dynamic process and normalizing punishment with Joke and criticism methods are also among the subtleties of artistic expression with characteristics such as the dialogue of two conflicting moral discourses and contradictory situations, physical and dramatic behaviors in it; In fact, with an artistic view, efforts have been made to reject moral vices and beautify virtues. Methodology This research, with a descriptive-analytical method, examines "responsibility towards others" and "control of the body" for the benefit of another in Golesto n 's Saadi . The theoretical framework of this research is to outline and discuss issues related to this theory and its relationship with "It" such as ethics and confrontation with others, responsibility towards others and the subject of the body, self-care and the subject of self-control (Normal punishment), the responsibility towards the other and the matter of "saying" is reserved. Our selected data are the eight stories of "It" according to the characteristics such as having a narrative plan, the presence of participants, physical and dramatic behaviors, the type of discourse, the formation of a contradictory situation and the control of the body based on light and heavy punishments. Discussion It seems that the moral discourse and related concepts communication have a significant reflection and they are presented in an ideological application in Golestan Saadi. Most of the professors know Saadi as a teacher of ethics. According to the Iranian-Islamic moral discourse, the morality that originates from Saadi's mentality is gentle, tolerant, dependent on conditions and situations, or according to Jan Ripka, it has a slippery truth. Considering the social and political conditions of his time, He pays attention to the review of ethics and education is a necessity. In His ideal society, we are responsible to others and our happiness depends on their health and morals. In fact, it depends on the actions of others that we reach happiness and excellence; In his thought, a person knows and understands himself with the help of others and becomes his own happiness. In fact, his desire is realized by looking at the "other". "Other" is not an obstacle, but it is also a mirror that makes you realize your flaws and our peace and security depends on his peace and security. Philosophy of him is that all humans have a body that their pain or happiness is dependent on each other and happiness are dependent and taking care on another. This research tries to reread Saadi's moral discourse from the perspective of Levinas and answers the following question: How is responsibility towards others and self-care represented in Golestan Saadi? What is the relationship between self-care and responsibility towards others in Golestan Saadi? What is the discourse reflection of responsibility towards others and self-care in Golestan Saadi at the level of language? Conclusion Saadia's Golestan is one of the prominent texts in the field of ethics, in which attention to otherness and otherness is expressed in an application and dialogue-oriented process with an indirect expression. Attention to others in "it" has the following characteristics: 1. It has caused the formation of moral discourses and concepts related to it, such as hypocrisy, restraint, contentment, miserliness, bullying, education or silence, ignorance, extravagance, etc. 2. Paying attention to others in "it" requires the application of restrictions and control of the body, so that a huge amount of dos and don'ts in the form of moral discipline finds meaning in the form of self-care. Efforts towards humane correction along with punitive techniques are part of this discipline and control of the body Saadia knew that the issue of responsibility towards others has a spiritual horizon and its explicit statement in the form of a mere norm or code ethics is not very effective, so he represented it with an artistic language in the form of the following characteristics: a. The confrontation of two contradictory characters or faces, each of which represents a desirable moral concept and the other an undesirable one. b. physical behaviors; That is, a moral vice such as "hypocrisy", which is a kind of dualization of behavior, is made concrete and conceptualized through theatrical aspects. c. The process of "telling" with features such as physical encounter, character dialogues, theatrical behavior, encountering an incident and punishment has created a dynamic and lively context. d. Standardized punishment with light and heavy punishments has helped to reject the behavior. Therefore, in Saadia's Golestan, every moral concept of the passage of the body is made tangible and represented for the audience in an experimental and dramatic way. In this way, the narrative structure of each story is processed in two situations. The first stage is showing the physical behavior of the subject or otherwise, and the second position of the subject is facing an incident, which eventually returns to the state of balance with punishment.