هویت چهل تکه ، پُست سکولاریسم و گفتمان پَسا تجدد ( تحلیلی بر آرای داریوش شایگانِ متاخر) (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
داریوش شایگان(1313-1397) در طول پنج دهه حیات فکری خود از سویی در مقابل تجدد ستیزان و طرفداران نسبیت فرهنگ ها اتخاذ موضع جدی کرده و در مقام فردی شرقی جهان سومی که خطر ازدست رفتن ارزش های روشنگری را در تجربه زیسته خود آزموده، مدافع نظم تمدنی اجتماعی و دستاوردهای مدرنیته بود و از سوی دیگر به دلیل تشخیص فقدان معنا و روح در کالبد تجربه تجدد غربی، در تکاپوی جمع میان این مراتب در الگوی انسان سیاره ای مورد نظر خود می اندیشید .این مقاله می کوشد تا با اتخاذ روش خوانش هرمنوتیکی آرای شایگان متاخر به ارائه صورتبندی تحولات فهم وی از مناسبات امر دینی در دو گفتمان تجدد و پسا-تجدد ، با در نظر گرفتن توامان بافت (context) مفهومی و تجارب زیسته فکری – فرهنگی وی در دو لایه ملی و جهانی بپردازد . تحولات فکری فلسفی جریان پست مدرن، رواج اندیشه های پُست سکولار ، تجارب جدید زیسته شخصی شایگان در فاصله زمانی سه دهه پس از انقلاب اسلامی ایران، زمینه ای فکری – فرهنگی برای پدیدار شدن کتاب افسون زدگی جدید در اوایل دهه هشتاد شد .Forty-piece Identity, post-secularism and post-modern Discourse (An analysis of the Ideas of late Dariush Shayegan)
Dariush Shaygan (1935-2018) and his reflections and Ideas are actually one of the capacities of Iranian culture in facing modernity. Dariush Shaygan is an outstanding intellectual figure who is familiar with the traditional heritage and culture of Iranian society, and has a relatively complete knowledge of modernity and its philosophical foundations. However, what have made his thoughts remarkable are the gradual changes that have taken place in his attitude towards modernity during his intellectual life. During his five decades of intellectual life, on the one hand, he took a serious position against anti-modernists and proponents of cultural relativism, and as an Eastern individual of the third world who experienced the danger of losing enlightenment values in his lived experience, he defended the civilized-social order and the achievements of modernity. And on the other hand, due to the recognition of the lack of meaning and spirit in the body of the western modernity experience, he thinks in the struggle between these levels in the model of the planetary man he wants. Philosophical developments of the post-modern movement, the spread of post-secular ideas of people like Vatimo and the project of fragmented ontologies and weak . Keywords: identity, secularism, postmodernism, Shaygan, Iranian culture, nihilism Introduction Some writers considers three intellectual stages for Shaygan; In the first stage, Shaygan is an individualistic identity thinker, and the center of his thought is the originality of the eastern identity, and in the second stage, he is a critic's identity thinker, who shows sensitivity towards eclecticism and biases and tries to distinguish different things from each other. In the third stage, he basically draws the story of identity thinking as finished. In this stage, he maintains the desire for mysticism and spirituality from the first stage and the tendency towards modern culture and especially his civil achievements from the second stage and tries to depict a new intellectual system in a stage beyond the previous two stages, in which the rights of both are fulfilled. be He considers Shaygan to be one of the few global thinkers in Iran, whose ideas will be a problem for the future generations and will open future horizons for young thinkers of the next generation. Materials & Methods we have tried to provide a hermeneutic reading of Shaygan's opinions and present the evolution of his understanding of the relationship between religion in two discourses of modernity and post-modernity, taking into account the conceptual context and his lived . The hermeneutic reading of Shaygan's opinions is more of a turning point of our attention to philosophical or ontological hermeneutics in dealing with religious matters. Discussion Shaygan considers the simultaneous presence of all levels of human consciousness from the Neolithic Age to the Information Age to be the essential component of our time, and considers this situation to be a natural result of cultural and historical developments, and not necessarily a kind of identity contamination, as he said before: "What is actually happening at all levels of the world And all the levels of knowledge stand out, the principle is mutual solidarity... It has created a colorful world, a fringed and extremely colorful city, so that the first inevitable result is the emergence of the field of disorder and hybridization of everyone, that is, whether we like it or not, we are about to develop a forty-piece human being, which is no longer a single It does not belong to a particular identity and it is instead a multi-identity. In other words, the previous bipolar equations that defined and separated cultural boundaries, such as us and others, insider and outsider, east and west, north and south, have deeply faded... In short, we are witnessing the emergence of a kind of planetary consciousness. which includes all levels of human consciousness from the Neolithic Age to the Informa
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