نوع مقاله : مقاله پژوهشی

نویسندگان

1 استادیار گروه زبان و ادبیات عربی دانشگاه ولی عصر (عج)، رفسنجان، ایران

2 دانشجوی دکترای زبان و ادبیات عربی گروه زبان و ادبیات عربی، دانشکده زبان و ادبیات، دانشگاه یزد، یزد، ایران

چکیده

در نشانه معناشناسیِ گفتمان با عملیاتی معنایی مواجه هستیم که در آن معنا با توجه به تقابل، تعامل یا تطبیقِ نشانه‍های کُنشی، شَوشی یا تنشی از موقعیتی ویژه برخوردار می‍شود و سوژه را تحت تأثیر خود قرار می‍دهد. درنهایت مجموعه این عناصر در فضای گفتمان، با توجه به فضای پیوست و گسست گفتمانی شرایط انتقال معنا را از تقابلات معنایی به تعامل و تطبیق معنایی فراهم می‍سازند. در جستار حاضر با بهره‌گیری از رویکرد نشانه-معناشناسی نوین، به تحلیل و تطبیق فرآیند انتقال معنا در نظام‍های نشانه‍ایِ خطبه 221 نهج‌البلاغة پرداخته شد. پژوهش پیش رو درصدد است تا با روش توصیفی-تحلیلی، از منظر نظام‍های گفتمانی مؤلفه‍های شکل‌گیری فرآیندهای معنایی تقابلی، تعاملی و تطبیقی گفتمان را در کلام امام علی (ع) بررسی نماید. هدف پژوهش حاضر دریافت معنا در سطوح متفاوت گفتمانی و بررسی سیر انتقال نشانه‍های معنایی می‍باشد. درنتیجه؛ تحلیل نشانه-معناشناسی گفتمان مذکور نشان می‍دهد: تعامل میان گستره شناختی و فشاره عاطفی منجر به شکل‍گیری نظریه طرح‌واره تنشی می‍شود که برای تطبیق این پدیده زبانی کارآمد می‍باشد. در این طرح‌واره سوژه با انواع ساختار افزایشی، کاهشی، صعودی و نزولی برای دریافت «معنای مرگ و چگونگی رویارویی با آن» مواجه می‍شود. هم‍چنین ارتباط تعاملی و تطابقی نظام نشانه‍ای در این خطبه به‌گونه‌ای است که معنا تنها در صورتی قابل دریافت است که سوژه و دیگری به‍طور هم‌زمان حضور یابند.

کلیدواژه‌ها

موضوعات

عنوان مقاله [English]

Analyzing the Narrative System of Nahj-ul-Balagha's 221 Khutba Discourse in the light of the Confrontational, Interactive, and Matching Process of Sign-Meanings

نویسندگان [English]

  • Azam Shamsoddini Fard 1
  • Samira Heidari Rad 2

1 Assistant Professor, Department of Arabic Language and Literature, Vali-e-Asr University, Rafsanjan, Iran

2 Ph.D. in Arabic Language and Literature, Yazd University, Yazd, Iran

چکیده [English]

Extended Abstract

Introduction

In the field of semantics, signs interact or oppose each other and appear as a set of sign meanings in the context of discourse. Based on this, it can be said that the purpose of semiotics is more to study denotative relations than to examine communication. Therefore, semiotics is formed in the context of discourse and does not only pay attention to signs separated from the context. Since Sermon 221 has received less attention from researchers and has not been analyzed and investigated from the point of view of discourse semiotics, it is one of the most important reasons for choosing it for the upcoming research. Among the questions that the current research seeks to answer are: 1- How do semantic contrasts lead to the process of matching meaning in the 221st sermon of Nahj al-Balagha? 2- In the semantic system of sermon 221 of Nahj al-Balagha, tense signs based on what functions lead to the passage of meaning from the state of interaction to the state of adaptation? The first part of sermon 221 of Nahj al-Balaghah begins with the first and second verses of Surah Takathor. From the point of view of semiotics, the most obvious characteristic of the operation of discursive break is the use of "other, there, and another time", and they imply the process of discursive break so that the audience's attention is directed to the world outside of discourse, a world whose most important implication is the mortality of humans. In fact, by referring to the Qur'anic verse, Imam (a.s.) is trying to create a visual space to inform the audience at the beginning of the sermon. Accordingly, in this sermon, the sudden and one-time break takes the subject out of the monotonous and boring course and brings him into an emotional-tense atmosphere. In the following, Imam (a.s.) reprimands the heedless people with a speech of surprise. In this tense atmosphere, the emotional pressure is intensified with the anti-discourse of exclamation and makes the speaker reflect and think, and the emotional function of the words is determined. In the continuation of the sermon, Imam (a.s.) strongly criticizes people who are proud of things that are of no benefit to them. In fact, the Imam (a.s.) warns them of the illusory and absurd pride of the heedless to serve as a lesson. From the point of view of semiotics, the operation that governs the discourse is still the operation of discursive break. Since the focus of Imam's speech in the mentioned sermon is about death, this choice of words in the sermon is consistent with the duality of man in his desire to go to this world and to go to another world and his inner contradictions in dealing with these issues. Therefore, by using the mentioned words, Imam (a.s.) increases the emotional range to intensify the pressure of reprimand and blame, which is the result of the ignorance of the heedless. In the following, the imam portrays his presence in the discourse, which is the discourse attachment, when the actor returns to the discourse field. But the biography of the dead is presented in the context of a discursive break; the use of absent pronouns in speech operations is proof of this claim. In fact, the sign and meaning of death and its biography interact with each other in this part of the discourse. In the final parts of sermon 221 of Nahj al-Balaghe, we encounter a new situation in human life. A situation that makes the subject (man) another, and the signs and meanings are trying to adapt themselves to this otherness. Therefore, at the beginning of this sermon, the Imam (a.s.) refers to the subject's discourse attachment and personal self in the world, then he mentions the other under the title of death and separation from the world and the states that affect the subject. According to the theory of semiotics, this is where the meaning comes out of the constraints of habit and repetition (worldly daily routines) and a sudden break puts them in opposition to each other. From the point of view of semiotics, when the interaction of signs proceeds in such a way that it gives way to a break during continuous discourse, in this situation, the presence of another becomes objectified.

Literature Review

Hamidreza Shayiri, in an article entitled "Passing from a Predetermined Relationship of Signifier and Signified to a Processional Discursive Meaning" (2009), explained the approach of discourse semiotics, especially in literary texts.
Algirdas Julien Greimas, in the book Lack of Meaning, has discussed the fluid nature of meaning and its fluctuating nature based on the signs of sensory-perceptual semantics. This book was translated and described by Hamidreza Shayiri and was published by Alam Publishing House in (2010).
Paktachi, Shairi and Rahnama (2015) in the article "Analysis of Discourse Processes in Surah Qara'a based on Tense Semiotics". They have investigated and analyzed the semantic-semantics of tension in Surah "Al-Qara'a". In this research, the emotional pressure and cognitive range in Surah "Qara'a" have been examined with regard to the discourse process, and the ascending and descending schemata have been described.

Methodology

This research aims to investigate the formation components of confrontational, interactive and adaptive semantic processes of discourse in the words of Imam Ali (a.s.) from the perspective of discourse systems using the descriptive-analytical method. The aim of the current research is to receive meaning at different levels of discourse and to investigate the course of transmission of semantic signs.

Conclusion

By examining the semiotics of sermon 221 of Nahj al-Balaghah, we realize that signs cannot be considered to have a purely predefined function. Rather, the flow of meaning-making is a dynamic and fluid flow because the process of human life fluctuates from imperfection to perfection. The semiotic-semantic analysis of the discourse of sermon 221 shows that the tension schema theory is effective for adapting this linguistic phenomenon. Semantic confrontations in the space of discursive connection and discontinuity provide the conditions of transition and entry into interactive and compatible meanings. In the context of semantic interactions, we witness the interaction between cognitive scope and emotional pressure, which sometimes shape the semiotic-semantic space of the said sermon in the way of increase, decrease, ascent and descent of sign-meanings. Therefore, receiving meaning in this context is a function of confrontation, interaction, and adaptation between subjects.

کلیدواژه‌ها [English]

  • Discourse
  • Semantics/Semiotics
  • Contrastive System
  • Intertwined System
  • Sermon 221 of Nahj al-Balagheh
نهج‌البلاغه (1386). ترجمه محمد تقی جعفری، تهران: کارآفرینان فرهنگ و هنر.
بابک معین، مرتضی. (1391). «نظام معنایی مبتنی بر «تطبیق» و گذر از نشانه-معناشناسی کلاسیک به دورنمای پدیدار شناختی». نقد زبان و ادبیات خارجی. شماره دهم. صص 190-175.
.......................... (1394). معنا به مثابه تجربه زیسته. تهران: سخن
...........................(1396). ابعاد گمشده معنا در نشانه شناسی روایی کلاسیک، تهران: انتشارات علمی و فرهنگی.
بارت، رولان. (1370). عناصر نشانهشناسی، تهران: انتشارات بین المللی الهدی.
پاکتچی، احمد و حمیدرضا شعیری و هادی رهنما (1394). «تحلیل فرآیندهای گفتمانی در سوره «قارعه» با تکیه بر نشانه‍شناسی تنشی». جستارهای زبانی، شماره 4، صص 68-39.
حسینی اجداد نیاکی، سید اسماعیل و مهرانگیز خدابخش‍نژاد. (1400). «خوانش سبک‍شناختی خطبه 221 و نامه 69 نهج‍البلاغه برپایه صدای دستوری». پژوهشنامه نهجالبلاغه، ش 35، صص 72- 55.
سبزی پیله‍ور، مریم. (1398). معنای فروغ (تحلیل ده شعر فروغ فرخزاد از دیدگاه نشانه- معناشناسی عاطفی). تهران: انتشارات تیرگان.
سجودی، فرزان. (1383). نشانهشناسی کاربردی، تهران: قصة.
شعیری، حمیدرضا. (1384). «مطالعه فرآیند تنشی گفتمان». پژوهش زبان‌های خارجی، شماره 25، صص 204-187.
...................... (1394). «مقاومت، ممارست و مماشات گفتمانی: قلمروهای گفتمان و کارکردهای نشانه-معناشناختی آن». مجله جامعهشناسی ایران، شماره 1، 128-110.
........................ (1395). نشانه-معناشناسی ادبیات "نظریه و روش تحلیل گفتمان ادبی"، چاپ اول، دانشگاه تربیت مدرس: مرکز نشر آثار علمی.
……………………… (1396). تجزیه و تحلیل نشانه-معناشناختی گفتمان. چاپ ششم. تهران: سمت.
شعیری، حمیدرضا و ترانه وفایی. (1388). راهی به نشانه معناشناسی سیّال. چاپ اول، تهران: انتشارات علمی و فرهنگی.
شفیعی، سمیرا و حمیدرضا شعیری. (1399). «تحلیل و بررسی رابطه ساختار روایی و فرایند تولید ارزش در گفتمان (مطاله موردی؛ رساله‍الطیرهای فارسی و عربی)». نقد و نظریه ادبی، شماره 10، 230-203.
عباسی، علی. (1395). نشانه- معناشناسی روایی مکتب پاریس جایگزینی نظریه مدلیتهها بر نظریه کنشگران: نظریه و عمل. چاپ اول، تهران: مرکز چاپ و انتشارات دانشگاه شهید بهشتی.
قرایی سلطان‍آبادی، احمد. (1397). «بازشناسی سطوح گفتمانی در نهج‍البلاغه». پژوهشنامه نهجالبلاغه، شماره 21، صص 19- 1.
کابلی، پال (1380). نشانه‍شناسی، ترجمه محمد نبوی، تهران: پردیس دانش.
 گرمس، آلژیردا ژولین. (1389). نقصان معنا. ترجمه و شرح حمیدرضا شعیری. تهران: علم.
یوسفی آملی، حسین و مصطفی کمالجو و مریم اطهری نیا. (1396). «سبک‌شناسی لایه آوایی و واژگانی خطبه 221 نهج‍البلاغه». پژوهشهای نهجالبلاغه، شماره 1، صص 82- 65.
References
Abbasi, Ali. (2016 CE). Narrative Semiotics of the Paris School: Replacing the Theory of Modalities with the Theory of Actants: Theory and Practice, First Edition, Tehran: Shahid Beheshti University Press. [In Persian]
Babak Moein, Morteza. (2012). "A Semantic System Based on 'Adaptation' and the Transition from Classical Semiotics to a Phenomenological Perspective." Critique of Foreign Language and Literature, Issue 10, pp. 175-190. [In Persian]
Babak Moein, Morteza. (2015). Meaning as Lived Experience, Tehran: Sokhan.
Babak Moein, Morteza. (2017). The Lost Dimensions of Meaning in Classical Narrative Semiotics, Tehran: Elm va Farhang Publications. [In Persian]
Barthes, Roland. (1991). Elements of Semiotics, Tehran: Al-Hoda International Publications. [In Persian]
Bertrand D. (2000).Precis de semiotique Litteraire. Paris:Nathan.
Coquet. J C L. (1984). Le Discours et son sujet. Paris: Klincksieck.
Courtes J. (1984) Lenonciation comme acte semiotique, in Nouveaux actes semiotique, Limoges, PULIM, n 58-59.
Fontanille et Zilberberg. (1998). Tension et signification. Sprimont-Belgique: Pierre.
Fontanille J. (2006). The Semiotic of Discourse. new York: peter long.
……………(2008). Pratiques semiotiques. Paris: PUF.
Gharayi Soltanabadi, Ahmad. (2018). "Recognition of Discursive Levels in Nahj al-Balagha." Nahj al-Balagha Research Journal, Issue 21, pp. 1-19. [In Persian]
Greimas A.J. & Courtes J. (1993). Semiotique. Dictionnaire raisonne de theorie de langage. Paris: Hachette.
Greimas, Algirdas Julien. (2010). Deficiency of Meaning, Translated and Explained by Hamidreza Shaeiri, Tehran: Elm. [In Persian]
Hosseini Ajdad Niaki, Seyyed Esmaeil & Mehrangiz Khodabakhsh-Nejad. (2021). "Stylistic Reading of Sermon 221 and Letter 69 of Nahj al-Balagha Based on Grammatical Voice." Nahj al-Balagha Research Journal, Issue 35, pp. 55-72. [In Persian]
Kaboli, Paul. (2001). Semiotics, Translated by Mohammad Nabavi, Tehran: Pardis Danesh. [In Persian]
Landowski. E. (2005). Interaction risquees, Limoges, Pulum.
Nahj al-Balagha (2007). Translated by Mohammad Taqi Jafari, Tehran: Entrepreneurs of Culture and Art. [In Persian]
Pakatchi, Ahmad; Hamidreza Shaeiri & Hadi Rahnama. (2015). "Analysis of Discursive Processes in Surah Al-Qari'ah Based on Tensive Semiotics." Linguistic Studies, Issue 4, pp. 39-68. [In Persian]
Sabzi Pilevar, Maryam. (2019). The Meaning of Forough (Analysis of Ten Poems by Forough Farrokhzad from the Perspective of Affective Semiotics), Tehran: Tirgan Publications. [In Persian]
Shaeiri, Hamidreza & Taraneh Vafaei. (2009 CE). A Path to Fluid Semiotics, First Edition, Tehran: Elm va Farhang Publications. [In Persian]
Shaeiri, Hamidreza. (2005). "Study of the Tensive Process in Discourse." Journal of Foreign Language Research, Issue 25, pp. 187-204. [In Persian]
Shaeiri, Hamidreza. (2015). "Resistance, Persistence, and Discursive Conformity: Discourse Domains and Their Semiotic-Meaning Functions." Iranian Sociology Journal, Issue 1, pp. 110-128. [In Persian]
Shaeiri, Hamidreza. (2016). Literary Semiotics: Theory and Method of Literary Discourse Analysis, First Edition, Tarbiat Modares University: Center for Scientific Works Publication. [In Persian]
Shaeiri, Hamidreza. (2017). Semiotic-Meaning Analysis of Discourse, Sixth Edition, Tehran: SAMT. [In Persian]
Shafiei, Samira & Hamidreza Shaeiri. (2020). "Analysis and Examination of the Relationship Between Narrative Structure and the Process of Value Production in Discourse (Case Study: Persian and Arabic Resalat al-Tayr)." Critique and Literary Theory, Issue 10, pp. 203-230. [In Persian]
Sojoudi, Farzan. (2004). Applied Semiotics, Tehran: Qesseh. [In Persian]
Tarasti E. (2009).Fondements de la semiotique exitentielle.Paris: Harmattan.
Yousofi Amoli, Hossein; Mostafa Kamaljou & Maryam Athari Nia. (2017 CE). "Phonetic and Lexical Stylistics of Sermon 221 in Nahj al-Balagha." Nahj al-Balagha Studies, Issue 1, pp. 65-82. [In Persian]