رویکردی جامعه شناختی نسبت به گذار از گفتمان گناهواره به گفتمان فنی درباره ی جرم در حقوق ایران پس از انقلاب (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
گفتمان کیفری در ایران پساانقلاب، دو دوره ی متفاوت را تجربه کرده است؛ نخست، گفتمان گناهواره و برقراری پیوند بین جرم و گناه در دهه ی نخست انقلاب و سپس گفتمان فنی در دهه های بعد. در دهه ی نخست انقلاب، با ایجاد پیوند میان جرم و گناه رفتارهایی مانند شرب خمر، لواط، قوادی و بی حجابی جرم انگاری شدند و همچنین به تبع آن کیفرهای شرعی نیز به متن قوانین موضوعه راه پیدا کردند. برقراری پیوند مذکور نشان از گناهواره بودن گفتمان کیفری در این دهه دارد. ارتکاب جرم در گفتمان گناهواره از رهگذر برقراری پیوند میان جرم و گناه به مثابه ی تقابل با اراده ی خداوند و کیفر نیز به منزله ی واکنشی جهت احیاء اراده ی الهی به تصویر کشیده شد. در دهه های بعد، قرائت ها از رفتار مجرمانه تا حدود قابل توجهی تغییر کرد. زین پس قرائتی فنی از جرم ارائه گشت و رفتار مجرمانه به منزله ی رفتاری در جهت نقض نظم اجتماعی موجود و نمادی از بی احترامی به ارزش های جامعه تلقی شد. بدین ترتیب، کیفر نیز به مثابه ی پاسخی فنی در مقابل بزهکاری به تصویر کشیده شد. هرچند در مطالعات مرسوم حقوق کیفری علت این گذار به منزله ی جلوه ای از پررنگ شدن اندیشه ی اصلاح و بازپروری پنداشته می شود، اما ملاحظات جامعه شناختی پژوهش پیش رو اثبات می کند که تحولات گفتمانی نسبت به جرم پیوند نهانی با مناسبات ساختاری قدرت، تحول در اشکال کنترل اجتماعی و تحولات ساختاری جامعه برقرار می کند.A sociological approach to the transition from sinfully discourse to technical discourse about crime in Iranian law after the revolution
During the deliberations of the Islamic Consultative Assembly regarding the Bill of Hudud and Qisas and the possibility of handing over its approval to the Judicial Commission, Mr. Mohammad Fazel said: "Is it really necessary for us to send this bill to the Commission?" How many years will it be implemented on a trial basis? There is also this Shariah doubt that God's decrees can be put to the test and see for how many years whether God's decree is applicable or not? Later, we will vote that God's decree is applicable and extend it or say that it is not applicable."About four decades later, at the opposite point of the aforementioned statements, during the negotiations of the Islamic Consultative Assembly for the approval of the law to reduce the punishment of imprisonment, on November 14, 2018, the 380th meeting; Mr. Haji Deligani said: "It seems that there was no opportunity to know how the opinions of experts, honorable judges, and sociologists regarding the effects of this resolution on crime issues in society can have an effect and cause it to decrease or increase. From that side, there was no opportunity to get the lawyers & jurists opinion."What said were two different images of the criminal discourse regarding crimes that existed several decades apart from each other. The first image, which uses the expression "God's commandments" regarding the law of "Hudud and Qisas and its regulations", reflects the sinfully discourse. Sinfully discourse presents a holy image of crime by making a deep connection between crime and sin and portrays crime as a conflict with God's will. On the other hand, the second image reveals the weakening of the sinfully discourse and a significant trend towards the technical discourse regarding the crime. In the technical discourse, the sacred and meta-experiential image of crime becomes a material image, during which delinquency is considered as a behavior in violation of the existing social order and a symbol of disrespect for society's values. The criminalization process takes place in the technical discourse with an emphasis on scientific foundations. The second image, which deals with criminological issues and reducing or increasing crime, is a symbol of technical discourse.During this transformation, the readings of punishment also changed significantly. In the sinfully discourse, punishment was considered as a reaction for the restoration of the divine will. But in the technical discourse, punishment is portrayed as a bureaucratic response to the delinquent behavior of the criminal. The transition to technical discourse caused Sharia punishments in the law, such as Hudud, to be significantly transformed and replaced by other punishments in some cases. from now on, committing many crimes in the eyes of the society, violation of sacred values and punishment is not considered a symbol of God's will and therefore the social acceptability of Sharia punishments such as "stoning" has decreased significantly.Also, in the cases of committing a crime, the criminal is no longer recognized as a violator of divine values, so that a strict criminal policy can be used in his case. Rather, in today's era, a criminal is often recognized as a person who should be subjected to corrective and rehabilitative measures. How to decipher the transition from the sinfully discourse to the technical discourse regarding the crime? How can we evaluate the reproduction of sinfully discourse in the first decade of the revolution and its transition to technical discourse in the next four decades? How can we analyze the association of the society with the sinfully discourse in the first decade of the Islamic revolution and its turning away from the said discourse after a few decades?To answer the above questions, we can discuss and investigate from different aspects. Among them, relying on philosophical and technical theories in the field of criminal law, he found the reason for the significant transition from the sinfully discourse to the technical discourse. For example, in the technical field of criminal law, by emphasizing new criminological findings, it can be revealed that the thinking of legal elites, especially in the field of criminological theories, has a significant impact on the evolution of laws and criminal discourse. in such a way that, the elites' depiction of the criminal as a patient deserving of treatment and their emphasis on the need to apply effective punishments in his reformation caused a significant tendency towards technical discourse. Also, by taking the path of philosophical studies, the effect of deterrence-based theories can be considered effective in the aforementioned transition, or it can be done by revealing the role of scientific foundations and reflecting it in law. Despite the valuableness of the aforementioned analyses, the upcoming research will examine the answers to the above questions with an emphasis on the perception of "cognitive society" from two perspectives of power and society. In this regard, from the perspective of power in the framework of sociological perceptions, we will analyze the phenomenon of sinfully discourse and the transition from it to technical discourse from the perspective of transformation in "social control methods" and the theory of "ideology and the state's ideological apparatuses". did Also, from the perspective of the society in the perceptive framework of the sociology of culture, we explain the phenomenon of the mentioned discourse and the significant trend towards the technical discourse by relying on the changes in the "ritual and social dimension of religion".Thus, in the first step, this research will explain the reason for the reproduction of the sinfully discourse regarding crimes. In this case, it becomes clear that from the point of view of power, the effort to promote the cultural system considered by the religious traditionalist power and the beginning of the process of de-bureaucracy in the first decade of the revolution caused the appearance of sinfully discourse regarding crimes. From the society's point of view, the prominent role of religion in the social life made the sinfully discourse towards crimes to be evident. In the next step, the bureaucratization of power and the reduction of the social dimension of religious values caused a significant trend towards technical discourse.Finally, it should be pointed out that dealing with the issue of the transition from the sinfully discourse to the technical discourse regarding crimes from a sociological point of view, never means ignoring other effective factors in the transition of the said discourse, such as the thinking of legal elites, reflection Scientific bases in the laws or the impact of international documents are not binding
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