Bahar seddighi; Seyed Mohamad Bagher Hoseini
Abstract
What may raise the question at the outset as to what connection there may be between the Ferdinand de Saussure, a twentieth-century Swiss linguist, and Ibn Khaldun, an eighth- and ninth-century Tunisian ideologue and theorist, which led to this Writing, should the idea of comparing their views ...
Read More
What may raise the question at the outset as to what connection there may be between the Ferdinand de Saussure, a twentieth-century Swiss linguist, and Ibn Khaldun, an eighth- and ninth-century Tunisian ideologue and theorist, which led to this Writing, should the idea of comparing their views on language come to the writer. Louis Ferdinand de Saussure was the first to examine language as a grammatical and lexical element of syntax and vocabulary. In his view, linguistic constructivism is based on the duality of the signifier and signified in language; In other words, the structure of language has dual aspects in his view; One is the language that he considers to be a general mental system, and the other is speech that has a physical and objective aspect. Ferdinand de Saussure was a Swiss linguist who propounded language as a social structure or, in other words, "The Public Knowledge of language" and discussion about it as a system with two separate elements; language and speech and also two methods Diachronism and Synchronism approach; Louis Ferdinand Sosor for the first time in the contemporary age and considered as a unique theory. However, this theory, to some extent similar, was formed by "Abdurrahman ibn Khaldun" a Muslim luminary theorist who propounded "The theory of mechanic and organic versatility in sociology and the philosophy of society about developed and undeveloped societies before Emile Durkheim. First, this article wants to briefly propound some outstanding ideas in Sosor's theory and then assess their value according to Ibn Khaldun's words.
AliAkbar Mollaie
Abstract
Reading the Arabian poems attributed to pre-Islamic era, especially Mu’allaqat, one constantly faces a widespread linguistic phenomenon that somehow impedes the process of understanding “the signified” and the meaning of the poems. This linguistic technique is characterized by deletion of the qualified ...
Read More
Reading the Arabian poems attributed to pre-Islamic era, especially Mu’allaqat, one constantly faces a widespread linguistic phenomenon that somehow impedes the process of understanding “the signified” and the meaning of the poems. This linguistic technique is characterized by deletion of the qualified and replacement of one or more qualifiers for it. The phenomenon is today discussed in some references on meaning and locution as “figurative language based on qualifier” and in some others as “figurative semantic collocation”. The researcher hypothesises that the occurrence of this linguistic usage in pre-Islamic Arabian poetry is not a superficial and accidental occurrence, but a linguistic approach realized in the “syntagmatic axis” aimed at enriching the literariness of speech, being an eloquent selection much in line with the temperaments of those nomadic desert dwellers. In the present paper, this common linguistic occurrence is investigated in meaningful and basic connection with geography, thought, and culture of the pre-Islamic Arabs and their life conditions. The findings indicate that the process of deletion of the qualified and transfer of meaning to the qualifier creates a kind of succinctness and empowers the representational character, leading to better dynamicity of the reader’s mind.
reza mohammadi
Abstract
Extended Abstract
1. Introduction
Eliot and Adonis believe that tradition and the individual talent are indicative of two fundamental concepts; i.e., mind and language. Mind as the subject perceives phenomena and represents them in the form of language. From their viewpoint, mind and language are so ...
Read More
Extended Abstract
1. Introduction
Eliot and Adonis believe that tradition and the individual talent are indicative of two fundamental concepts; i.e., mind and language. Mind as the subject perceives phenomena and represents them in the form of language. From their viewpoint, mind and language are so interwoven that language equals existence .From Heidegger's point of view, these two concepts are closely related to the concept of "time"in philosophy. This relationship was investigated under the name of "tradition" in the present study. On the other hand, there is the concept of "the individual talent" which can be investigated as "psychoanalytic criticism" from Freud's point of view. The present study was aimed at investigating the concepts of mind, language, and time from the viewpoint of Eliot and Adonis. Taking into account a poetic view of existence, it finally presents a general overview of the ideas of these two Arab and English poets.
2.The relationship between mind, language, and time from Adonis's viewpoint
Taking into account Adonis's theories of existence and phenomena, we find out that he was also influenced by noumenon and phenomenon. Adonis considers literature as a literary man's perception of nature. His viewpoints regarding the perception of literature are completely obvious in his books Zaman al-Shir, Siyasat al-Shi'r, and Arab Poetics .Literature is a ubiquitous feeling of our being that creates phenomena anew, exposing them to eternal questioning. This feeling emanates from the metaphysic or the mind that has heuristic view of things; one can say, therefore, that the new literature is the metaphysicality of human.
(Zaman al-Shiʻr, p.10). This definition includes some key concepts that need to be explained. The first concept is that of emotion, which is a part of brain function. The second one is that of existence. Since Adonis has used "our being "in his definition, it is evident that his view is subjective/objective. It means that human being defines the world and existence in connection with self in this perception and does not define self in connection with God. The third concept is that of noumenon which is deduced from "appearance" and means the constitution of objects in themselves . The fourth one is that of phenomenon meaning manifestation of objects which is included in the key word " heuristic " and the last concept is that of "metaphysics" which is the same as the concept of "mind" in Western philosophy which influenced Adonis as well. Therefore, Adonis considers literature as manifestation of nature constituted in human mind .Like the Western philosophers and literary men, Adonis as a literary man and an ontological critic pays attention to "existence" and how to define its relationship to human being which is the same as what we see in noumenal/phenomenal or objective/subjective viewpoints.
3. Writing and speech from Adonis's point of view (Interpretation based on Eliot's theory of new criticism)
From among the approaches of the science of interpretation, what is of significance in this study is hermeneutics with regard to new criticism. Paying too much attention to a text is the obvious characteristic of this viewpoint. From Eliot and Adonis's viewpoint, the theory of new criticism is a kind of secondary revision of a literary text which fills the gaps and diminishes the contradictions in order to attain coherence, deep structure or original meaning. The aim is to make the text more comprehensible to the readers so that it paves the way for the reader who doesn’t want to deal with unjustifiable irregularities (Eagleton,1996, p248). Therefore, like Husser land other phenomenologists, the followers of this school such as Adonis and Eliot are in quest of the original meaning in literary texts. Therefore, literary works are representative of human values and new criticism of a text is an objective, practical, and impartial one.
4. Language and Time in Adonis's Poetry
Adonis believes that not only human but also the universe is limited to the concept of language. This concept is in close connection with the concept of time. From Gadamer's point of view, the content of a literary work is by no means limited to the author's intentions. When there is a change in the historical and cultural context of a literary work, new meanings might be found in it which have by no means been already predicted either by the author or the contemporary audience. In his opinion, any interpretation of a literary work which belongs to the past includes a dialogue between the past and the present. This attitude toward literature is completely evident in Eliot and Adonis's works: As a result, Adonis like Heidegger believes in the existence of human nature and like Gadamer he believes that everyone's capacity of knowledge can be displaced.
5. Overall Conclusion
From the Western intellectuals' point of view, metaphysics is in the mind and language and it is considered to be an absolutely mental and lingual issue in ontology of literature and is categorized under the heading of "the science of linguistics and semiology". Adonis who was excessively influenced by the western philosophers and linguists such as Martin Heidegger and Hans-Georg Gadamer considers literature as a merely mental and lingual issue which is mainly concerned with the concepts of existence and time. As a result, Adonis like western intellectuals believes that language is considered as the foundation of metaphysics and any occult phenomenon like spirit and the concept of presence is considered to belong to the areas of the mind and language. This group of poets attempt to reproduce nature and the universe in their poetic and mental world. In Adonis's opinion, subject and not object is of originality. Language is considered as the universe in this approach which has taken a very high position in Adonis's literature. In his book entitled Sufism and Surrealism, Adonis attempts to make a connection between Islamic sufism and surrealism. However, this book is also indicative of the fact that he couldn't free himself of subjectivism and mentalism and his viewpoint is the same as that of Noumenon and Phenomenon from the point of view of Kant and Husserl.
Key words: Tradition, Individual Talent, Mind, Language, Time, Eliot, Adonis.
References (in Persian)
Eagelton, T.(1996).Literary Theory an Introduction (1sted.). Iran: Markaz Press.
Selden ,Raman .(2005). A reader's guide to contemporary literary (A. Mokhber, Trans.).Tehran: Tarhe Now Press.
Richard, H. (2007). History introductory: An Barthes to Plato from theory Literary(B. Sjokat, Trans.). Tehran: Gilan University press.
Abjadian, A. (2008). A History of England Twentieth Century Poetry and Literary Criticism (1sted.). Iran: Shiraz University press.
MoqaddamAlavi, M. (1998).Structuralism and formalism.Criticism Literary of Theories Contemporary. Tehran: Samt press.
Bressler, Ch. (2007). Literary Criticism (An Introduction to Theory and Practice) (1sted.) (M. Abedinifard, Trans.) Iran: Niloofar Press.
Davis, R. (2011). Modern literary criticism (A collection of Articles) (3rded.) (H. Lajavardi, et al. Trans.). Iran: Press and Publications Organization.
Hall, V. (2000). A Short History of Literary Criticism (1sted.) (A. Hemmati, Trans.). Iran: Rowzaneh Press.
References (in Arabic)
Adonis, (1985).Al-Sheriah Al-Arabiah. Beirut: Dar Al-Aadaab.
Adonis, (1981).Siasat Al-Shear. Beirut: Dar Al-Aadaab.
Adonis, (1983).Zaman Al-Shear. Beirut: Dar Al-Owdah.
Adonis , (1990).Kalam Al-Bedayat. Beirut: Dar Al -Aadaab.
Adonis, (1980). Fatehat L- Nehayat Al-Garn. Beirut: Dar Al-Owdah.
Adonis , (1992). Al-SoofiahVa Al-Sorealiah. Beirut: Dar Al-Sagi.
