دانشگاه گیلان نقد و نظریه ادبی 2476-7387 6 2 2022 02 20 Interpretation and the Critique of Its Nature in Masnavi with an Emphasis on Paul Ricoeur’s Views تأویل و نقد ماهیت آن در مثنوی معنوی با تکیه بر آرای پل ریکور 189 214 5335 10.22124/naqd.2022.15886.1954 FA زهرا صابری نیا دانشجوی دکتری زبان و ادبیات فارسی، دانشگاه پیام نور، تهران، ایران نرگس محمدی بدر دانشیار زبان و ادبیات فارسی، دانشگاه پیام نور، تهران، ایران. فاطمه کوپا استاد زبان و ادبیات فارسی دانشگاه پیام نور، تهران، ایران. فرهاد درودگریان دانشیار زبان و ادبیات فارسی، دانشگاه پیام نور، تهران، ایران. Journal Article 2020 03 02 The present paper aims at a critical study of the interpretive nature of Masnavi as a determining and dynamic dimension in literature. To orientate and validate this aim, we have specified Molavi’s interpretive approaches based on Paul Ricoeur’s philosophy and reflective phenomenology and have, thus, demonstrated how thought and reflection on interpretation have turned Masnavi into one of the most influential written texts, which displays the three characteristics of explication, understanding, and application. The authors hold that for the interpretation of any text, it is necessary to study the process of the formation of the text and its relation with oratory, dialectics, and de-application. Therefore, studying the elements of interpretation in Masnavi, the authors have shown that this work offers a thick description of understanding, and understanding has made its language dynamic, signifying, and self-sufficient. Consequently, as a classic and a reflection on the textual dimension, Masnavi encompasses discourse, rests on interpretation, and, in reading, forms an active and dialectical totality that gives the reader the opportunity for the understanding and reconfiguration of meaning. Extended Abstract 1. Introduction The present article aims to examine Molavi’s ideas from a phenomenological perspective. Molavi’s approach to historical experience, written language, metaphorical language, connection with the ‘other’ and moving beyond the limitations of the ‘self’ have made the interpretation of his works a dynamic process. This has kept dialectics and reading alive through the development of synthesis and discourse. Here, rather than being a form of description or report, narration has turned into a combination of language, metaphor, and development and expansion of language. 2. Theoretical Framework In Paul Ricœur’s phenomenological hermeneutics, readers of a text may adopt different approaches to understanding and interpretation or a combination of them. According to him, reading is always accompanied by interpretation, and hermeneutics connects explanation and understanding in order to allow for interpretation as a problematic phenomenon through cosmological, ontological and epistemological approaches, offering itself as meta-critique. 3. Methodology The present study is of the descriptive-documentary type. Paul Ricœur’s phenomenological hermeneutics is briefly discussed first, and then Molavi’s techniques in creating texts are examined in some of the stories from Masnavi. 4. Discussion and Analysis Interpretation and recreation of meaning in the stories of Masnavi are closely connected with Molavi’s ontological ideas. In other words, interpretation is an inseparable component of Masnavi. Therefore, Molavi’s writings are not a collection of linguistic expressions devoid of interpretable themes. It rather welcomes interpretation and, as a classical, work allows readers to decipher meanings and reconfigure them. 5. Conclusion At the first level, i.e., explication, by adopting an epistemological approach, Molavi tries to understand early texts and employs interpretation techniques similar to those used in the interpretation of religious texts. At the level of understanding, by adopting the problematic approach, Molavi attempts to interpret The Quran and some other early texts. Here, he marginalizes himself as the author of Masnavi and, inviting the ‘other’ to get involved in dialogue, sets meaning free from being definite and unique. At the third level, which according to Ricœur belongs to the hermeneutic arc, Molavi adopts an ontological approach and employs metaphor to recreate meaning and subsequently a new world, as a result of which his writing is intertwined with discourse and synthesis, making meaning and signification dynamic and flexible in his text. Select Bibliography Jeanrond, G. W. 1988. Text and Interpretation as Categories of Theological Thinking. J. Thomas (trans.). New York: Crossroad. Molavi, J. 1390 [2011]. Masnavi-e Ma’navi. R. Nicholson (ed.). Tehran: Hermes. Ricœur, P. 2000 [1989]. The Conflict of Interpretations: Essays in Hermeneutics. London: The Athlone Press. Ricœur, P. 1392 [2013]. Darbareh-ye Tarjomeh. M. Kashigar (trans.). Tehran: Ofoq. Ricœur, P. 1398a [2019]. Ideolozhi, Akhlaq va Siasat. M. Akhgar. Tehran: Cheshmeh. Ricœur, P. 1398b [2019]. Zaman va Hekayat. M. Nonahali (trans.). Tehran: Ney. Ricœur, P. 1399 [2020]. Darsgoftar-ha-ye Ideolozhi va Otopia. M. Fayzi. Tehran: Markaz. هدف پژوهش حاضر، نقد ماهیت تأویلی مثنوی معنوی به‌عنوان وجهی تقدیری و پویا در ادبیات است. برای جهتدهی و اعتباربخشی به این هدف، رویکردهای تأویل مولوی را براساس فلسفة اندیشگانی و پدیدارشناسی تأملی پل ریکور مشخص کردهT نشاندادهایم که تأمل و فکرت در تأویل چگونه سبب شده مثنوی در ردیف پرنفوذترین متنهای نوشتاری باشد و واجد سه خصیصة توضیح، فهم و کاربست شود. نگارندگان مقالة حاضر برآنند برای تفسیر هر متنی، لازم است فرایند شکلگیری متن و رابطة آن با سخنوری، دیالکتیک و کاربردزدایی بررسی شود. ازاینرو، با بررسی انگارههای تأویل در مثنوی معنوی نشاندادهاند که این اثر، توصیف فربهی از فهم است و فهم، زبان آن را غنی، دلالتگرایانه، پویا و خودآیین ساخته‌است؛ ازاینرو، مثنوی معنوی در مقام یک اثر کلاسیک5 و تأملی در سویة متن، حاوی دیسکورس و موکول به تأویل و در خوانش، تمامیتی کنشدار و دیالکتیکمند است که به خواننده فرصت فهم و بازپیکربندی معنا را میدهد.

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