تحلیل دیالکتیک «خدایگان و بنده» میان «معشوق و عاشق» در غزلیات سعدی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
یکی از مباحث مهم فلسفه گئورگ هگل در کتاب «پدیدار شناسی روح»، گفتار «خدایگان و بنده» است. دیالکتیک خدایگان و بنده آغاز سیر اندیشه و مبنایی برای خودآگاهی و آزادی انسان است. بنابراین خودآگاهی و آزادی در فرایند دیالکتیکِ پیکار، میان شخصیت ها به مثابه خدایگان و بنده محقق می شود. این مقاله با روش توصیفی _ تحلیلی، رابطه کنشگرانه خدایگان – بنده را میان معشوق و عاشق در غزلیات سعدی تحلیل می کند. همچنین خودآگاهی و آزادی عاشق در رابطه با معشوق واکاوی می شود. با توجه به گفتار خدایگان و بنده می توان گفت که ستیز میان معشوق و عاشق در فرایند دیالکتیک روی می دهد. وجود معشوق برای تحول اندیشه و عواطف عاشق لازم است. عاشق از رهگذر دیالکتیک به خودآگاهی و آزادی می رسد. ذهن عاشق در غزل سعدی در دو روند حرکت می کند؛ عاشق در فرایند دیالکتیک با وصال معشوق و شناسایی ابژه از حرکت باز می ماند. در فرایند دیگر، تحمیل ارج به معشوق برای عاشق، مُیسَّر نمی شود. عاشق از خودبیگانگی می شود و عوامل بیرونی و واقعی عشق را «نفی» می کند و در این وضعیت بی آنکه دیالکتیک رفع شود؛ عاشق به رهایی و آزادی دست می یابد. سپس خودآگاهی، عاشق از شناخت حسی معشوق جدا می شود و در سیر آگاهی، خواست فردی او با خواست کلی یگانه می شود. از این رو مانایی معشوق برای عاشق اهمیت می یابد.Positivism Analyzing the dialectic of "King and servants" between "lover and loved" in Saadi's sonnets
One of the important topics of Georg Hegel's philosophy in the book "Phenomenology of the Spirit " is the speech "King and Servants”. The dialectic relationship between King and servants is the beginning of the process of thought and the basis for self-awareness and human freedom. Therefore, self-awareness and freedom are realized in the dialectical process of struggle between characters as King and servants. This article analyzes the active relationship between God and servant between the lover and the lover in Saadi's lyrical poetry with a descriptive-analytical method. Also, the lover's self-awareness and freedom are analyzed in relation to the beloved. According to the speech of God and servant, it can be said that the conflict between the lover and the lover takes place in a dialectical process. The presence of a lover is necessary for the transformation of the lover's thoughts and emotions. The lover reaches self-awareness and freedom through the dialectic passage. The lover's mind in Saadi's ghazal moves in two dialectical processes; The lover stops moving in a dialectical process by connecting the beloved and identifying the object. In another process, it is not possible for the lover to impose respect on the beloved. Love becomes alienated and negates the external and real factors of love, and in this situation without resolving the dialectic; The lover achieves liberation and freedom. Then, the self-awareness of the lover is separated from the sensual knowledge of the beloved, and in the course of consciousness, his individual desire becomes one with the general desire. Therefore, the mana of the beloved becomes important for the lover.
Extended abstract
Introduction
In idealism, the concept creates reality in a dialectical process. It can be said that the lover is in the position of a subject or a servant in confrontation with his Kings - the beloved. The analysis of the dialectic between "lover and loved" as "King and servant" in Saadi's sonnets reflects the poet's personal experiences as well as Iranian thought and culture. According to Hegel's point of view, love is a general concept, a dialectical thing and represents the growth and excellence of human emotions. In the works of Iranian lyrical literature, the most connection and relationship between lover and beloved is drawn and described. With Hegel's theory, we can find signs of the relationship between the lover's Kings and the lover's servant in the works of lyrical literature. In this case, in the scope of Iranian lyrical literature, the relationship between lover and lover can be analyzed with the theory of King and servants. By applying the theory of King-servant, one can analyze the thought process and state of the lover and the beloved in Saadi's sonnets, and understand the historical course and progress and delay of the thought and perception of the lover and the beloved in Saadi's sonnets. Therefore, this research is trying to answer these questions: How is the conflict between the lover and the loved represented in Saadi's sonnets as the servant-King? What is the evolution of the freedom and liberation of a lover as a slave in Saadi's sonnets? How is the dialectical process between the lover and the beloved drawn from conflict to liberation?
Research Method
the method of conducting this research is descriptive-analytical, and by using reliable library sources, it explains the theory of King and servants in Hegel's philosophy of history, and then by studying Saadi's sonnets, it analyzes examples consistent with Hegel's opinion.
Discussion
The relationship between a lover and a servant is a two-way and dialectical relationship. When the lover identifies the object (beloved), he will be calm and stillness will cover him. Therefore, the connection of physical love, which brings identification, turns the lover into a static person. In order to introduce himself to the beloved, the lover talks about his spiritual possessions. A lover's effort is a struggle to impose his dignity on his beloved. In Saadi's sonnets , the lover wants his dignity to be recognized when dealing with the beloved. This is the beginning of the action of the lover, and the action begins when the lover imposes himself on the beloved; But the lover also behaves in the same way according to his humanity. The desire and desire of the lover in the position of master is that his value is accepted by the desired lover; But the lover is an object of little value to the beloved. Although the lover knows the dignity of the beloved and accepts him as a King; But the lover has not reached his desire and real satisfaction. The lover shows his credibility and importance with his actions towards the beloved and recreates and strengthens his own identity. With this face, the lover becomes more known to his master (beloved). Also, the lover gains self-awareness in relation to the lover. The beloved and the lover seek each other as self-awareness, the beloved wants to see himself in the lover's mirror; Because in order for someone to be aware of himself as a "self-aware" being, it is necessary to observe another self-aware being. The lover exploits the self-awareness of the lover in various ways. It uses methods to deprive the lover of knowledge. With the deprivation of consciousness, the question of self-alienation arises. The lover thinks that he is nobody and the lover is like a master from another world. A lover considers infamy in the path of love to be natural and self-evident. The lover replaces his work and desire with patience and the dialectical process is interrupted. In other words, the confrontation between the lover and the beloved makes the lover aware of his inner life and then a kind of freedom is realized inside him. This freedom is unreal; Because this freedom is an inner feeling for the lover. He realizes that external realization of this inner freedom is not possible and he always considers himself free in chains. The lover reaches a stage of freedom within himself and realizes that he is subject outside of himself; Therefore, the lover is trying to unite his will and feelings with his lover. In order to be free, the lover must overcome the contradictions of love in his mutual relationship with the beloved through reasoning and by being aware of the necessity of contradiction. The true freedom of a lover is realized when he is not dependent and influenced by any external factors and motives. Therefore, the realization of the freedom of the lover is when he becomes "self-aware" and joins a general will and understands the oneness. In fact, the general goal of Saadi's lyrical poetry is the necessity of the exaltation of the soul and the victory from selfishness to altruism and the transition and liberation from egoism to other desires in the dialectic of love between the lover and the beloved; Is.
Conclusion
In Saadi's sonnets, two situations can be imagined for the lover: 1- In one situation, the lover reaches the connection of the beloved and identifies his position - the beloved. In this process, with the identification of the object, the dialectical process stops and the lover is in a static phase. 2- In another situation, the lover tries to connect the beloved; But it is not possible for him to impose honor on the Kings; Because the beloved does not consider the lover in the position of Kings. Therefore, the lover becomes alienated from himself. Therefore, the lover negates the external and real factors of love and the love becomes internal. In this situation, without resolving the dialectic; The lover attains liberation and freedom and thus becomes satisfied with the love of the beloved. In this stage of self-awareness, the lover realizes that he has lost himself. The soul in love gets closer to its evolutionary stages. A lover with a desire for true liberation, existence has a different meaning for him and he considers the world as his own. In the course of awareness, the lover's general will replace the individual's will, and the individual's will becomes one with the general's will. Therefore, the mana of the beloved becomes important for the lover, and this is the liberation and self-awareness of the lover. The lover goes through four stages in the second dialectical process. In the first stage, the lover is just a free person who becomes aware of his identity in the encounter with the beloved. In the second stage, the lover is unable to impose his self-esteem and becomes alienated from himself. The third stage, the freedom of the lover's soul as an incomplete part turns into a pure whole. This freedom is internal and is affected by the natural state and external factors. In the fourth stage, he falls in love with the subject of his thoughts and no longer sees the beloved as an independent thing.
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