Ali Ahmadzadeh; Khalil Parvini
Abstract
Extended Abstract
1. Introduction
Carl Gustave Jung’s analytical psychology school does not limit itself to past experiences especially the suppressed ones in studying the causes of one’s behavior, but the range of this school is rather wider than one’s personal life history and suppressed desires. ...
Read More
Extended Abstract
1. Introduction
Carl Gustave Jung’s analytical psychology school does not limit itself to past experiences especially the suppressed ones in studying the causes of one’s behavior, but the range of this school is rather wider than one’s personal life history and suppressed desires. Yung believes that some behaviors are caused by the experiences inherited from the very first human antecedents.
From the viewpoint of Yung, anima, shadow and self are three archetypes that show the growth stages of one’s individuality, and that is why he calls them growth beliefs.
By relying on the poetry of a Sufi poet such as Ibn al-Farid, the author seeks to analyze the impact of archetypes of growth on his personality. Hence, first the growth beliefs and the quality of their emergence in Ta'ei Kobra are introduced and explained, and then these poetic data are analyzed relying on Jung’s school.
To the author’s best knowledge, no comparative studies have been conducted between Ibn al-Farid's poetry and Yong's school so far. Of course, in Iran, there are some questions about mysticism and Jung’s school, which are briefly cited in several examples:
1-"Dignity from the Point of View of Islamic Mysticism and Jung's Psychological Theory". This has been limited to a few examples from the unlimited number of articles written by Jung and has focused more on self-knowledge and unconsciously on Jung's theoretical debates.
2-"Comparative Comparison of the Perfectionary Course in Jung's Mysticism and Psychology". The author has used individuality process and a handful of "Jung's" works.
2. Theoretical Framework
The collective subconscious is a layer of psyche whose content is outside of the limited history of personal life and is rooted in the experiences of all humanity.
Archetype is the same collective subconscious and it is as a great resource whose content is manifested in the form of different beliefs. Just like instinct, archetype is functional and seeks to fulfill human needs symbolically.
Growth beliefs are also counted as positive instinctive patterns, and their emergence in Ibn al-Farid poems is a sign of summoning personal growth and reaching the highest stage of self-cultivation called self. However, since they are under the control of subconscious and they function like instinct, they will have unpleasant impacts on the person if they are left on their own.
The themes related to growth beliefs have emerged in the form of different symbols in his poetry.
3. Methodology
The current research uses descriptive-analytical method and Yung’s psychology school to make a psychoanalysis of Ibn al-Farid according to the function of archetypes.
4. Findings and Discussions
In Ta'ei Kobra, shadow has been manifested as “wicked self”. Following self is a source of animosity and that is why human beings are told to abstain from in order to get close to God.
Anima archetype in Ta'ei Kobra is the reason for the formation of a romance between the poet and God which is known as a divine love in mystical texts.
“Self” in this story is emerged as the personality of prophets since prophets are good symbols for expressing the unspeakable experiences of collective subconscious including “self” or “perfect human” due to their complete and perfect characters.
Defamation process in Ta'ei Kobra could be psychoanalytically criticized in the two-sided manifestation of shadow and anima.
Since the manifestation of self is deeper compared to the other two manifestations of shadow and anima, and there is also the manifestation of power and totality, self has had a deep impact on the personality of Ibn al-Farid among which assimilation has a great role.
Homogenization with non-personal contents and self-symbols with perfection is a type of positive force created in Ibn al-Farid which causes psychological comfort in the port.
The process of individuality in the personality of Ibn al-Farid is formed through the formulation of the values and abilities of the ideas of growth. Ibn al-Farid should stop the defamation of the values of these symbols which empty the inside and homogenization with these symbols followed by psychological greatness to step in the path of individuality. It should be noted that symbols are the inner value of his self, and he shall not seek these values in others. After restraining and attracting the subconscious independent characters by ego, Ibn al-Farid reaches the last stage of growth, and becomes what Yung calls self through possessing inner talents and values.
When this poet passed the stage of“ego” and reached the stage of “self” and got united with his total personality, he also united with God, and joined him in the depth of his self.
5. Conclusion
The emergence of growth beliefs in Ta'ei Kobra is a sign of summoning the personality growth of Ibn al-Farid and reaching totality and self-cultivation. Since these beliefs are hidden from the consciousness of the poet, they have influenced his behavior unconsciously and in different ways.
Ibn al-Farid could not use the values of shadow and anima beliefs because of their defamation.
In addition, this poet has swelled psychologically because of homogenization of uncontrolled forces of human archetypes.
However, Ibn al-Farid could consciously understand the values of archetypes and attract them in his personality through an individuality process to partly control his subconscious and psychological part and to use the archetypes to grow his personality. After this stage and formation of a united personality, he steps in the path of self.
In this stage, this poet does not defame the vital psychological forces in the environment, but he possesses these forces and reflects them to the deepest levels of his mind to attain the experience of reaching God; an experience that has emerged in his poems in the form of a metamorphosis of God and his existence in all religions and the universe.
majid mohammadi bayazidi
Abstract
Extended Abstract
1. Introduction
After economic, diplomatic, and social developments of 20th century and world wars special 2nd one, existentialism was spread in the world. A lot of Arab literati trended to this philosophy after it entered contemporary Arabic literature. Suhayl Idris as one of the ...
Read More
Extended Abstract
1. Introduction
After economic, diplomatic, and social developments of 20th century and world wars special 2nd one, existentialism was spread in the world. A lot of Arab literati trended to this philosophy after it entered contemporary Arabic literature. Suhayl Idris as one of the “most exciting and zealous Arab literati toward existentialism" (Safeen, 1987: 444) has tried to introduce the philosophy to Arab society. So this essay surveys the existentialism appearances in his most popular novel 'latin neighborhood' (al-Hayyo al-Latini).
2. Theoretical Framework
Philosophy of existentialism emphasizes on primacy of nature in humanity, and believes that it can realize his nature without any necessity and predetermined plan. But the absolute freedom doesn’t mean self-abandonment, and humanity can change his life and method. (Ebrahim, n.d: 219) So this philosophy cares about humanity choices, and also sees him responsible for himself and all people (Sartre, 1964: 17) as well as emphasizing on the commitment. It is resulted that philosophers of existentialism were emphasizing on some issues like man existence, freedom, authority, anxiety, felling guilty due to choose responsibility, relaxation, loneliness, wandering, and absurdity of life and death. (Verano and others, 1993: 324) It should be noted that absurdity in existentialism is really different of nihilism. Existentialism has pointed to man absurdity and wandering, and focused on the priority of nature on existence, but nihilism believes that "there is nothing in the world or there is nothing to be understood or there is nothing valuable". (Mahdavi Seighalani and Panjevand, 2010: 28) In other words, absurdity in nihilism is the starting and ending point, but in existentialism it is only the starting point. So existentialist person tries to pass that and gives his life an intended meaning.
3. Method
The method of this paper is descriptive analytics. First of all, it is referred to existentialism and its main principles. Then the appearances of existentialism in the novel were analyzed based on the absurdity issue and the loss of heroes.
4. Results and discussion
To prove the effectiveness of existentialism for Arab world, Suhayl Idris tries to choose some special principles of existentialism, and presents an optimistic image of existentialism in his novel. So there is no trace of some principles like denying God, rrelaxation, death, anxiety, and disappointment in his novel.
By creating conflict between man and woman heroes of his novel, he introduces using the existentialism principles as the only way of going out of loss feeling and absurdity by the man hero. While the woman hero has brought to the absurdity and loss land by getting away from those principles. The nameless man hero suffers an active absurdity that is started from the knowledge of absurdity and ended to the rebellion. (Mahdavi Seighalani and Panjevand, 2010: 32) By escaping from his society to the West, he tries to rebirth. So he leaves the past and rebels against the society values by using some symbolic moves like dropping Arabic turban in the sea, not hogging his Arabic friend in Europe, and rebelling against mother domination leaves the absurdity and changes to a existentialist man in the light of future, and uses the positive principles of existentialism like the freedom, authority, responsibility, and commitment. But woman hero "Janin" because of inability of leaving the past, disappointment, fear of future, lack of freedom felling, losing her independence in love, and trending to determinism changes to a nameless hero and joins to the existential group that believes in irresponsible freedom.
5. Conclusion
The novel of 'Latin Neighborhood' (al-Hayyo al-Latini) that is shaped based on the existentialism, has used the absurdity and loss of heroes to present an optimistic and effective image of this philosophy based on the conflict between man and woman heroes. Man awareness of his loss and absurdity reasons causes his rebellion against predetermined values by symbolic moves, and tries to get rid of that absurdity as a starting point. By institutionalizing some existentialism principles in his existence, he gets rid of the absurdity, and he will be born again. While the woman hero will be caught by absurdity because of getting away of existentialism principles. The absurdity is an ending point for her.
The existentialist novelist introduces the man trend to sexual promiscuity due to absolute freedom as the perplexity factor. He gets rid of this feeling after accepting responsible freedom. He shows existential group to emphasize on the responsible freedom that Janin joins this group because of her wrong understanding. To show the ascending process of the man and woman characters, the writer greatly uses back to the past technique and prospective technique.
