نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشجوی دکتری زبان و ادبیات فارسی، گرایش عرفانی، دانشگاه مازندران، بابلسر، ایران
2 دانشیار گروه زبان و ادبیات فارسی، دانشگاه مازندران، بابلسر، ایران.
3 دانشیار گروه فلسفه، دانشگاه مازندران، بابلسر، ایران.
4 دانشیار گروه زبان و ادبیات فارسی، دانشگاه مازندارن، بابلسر، ایران.
چکیده
کلیدواژه‌ها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
Heidegger's existential philosophy is among the ontological theories that explain "existence" and the universe. It has continuously affected various fields in the last two centuries. In his philosophy, the key concept of "existence" implies understanding the existential self in accordance with the "place of existence". Heidegger believes that in order to understand existence, one must start from the "self". In other words, it is the human being who must initially think about his existence. Put differently, the first thing one faces when dealing with Heideggerian existential thought is himself. In fact, the place of existence marks every being’s entrance to the realm of existence. The birds in Attar’s story of Simourgh are interactively connected with the cosmos. In this regard, one can existentially investigate them in light of their proximity/interaction with existence, homeland, existentiality of the path, and collectivity in the formation of existence. If we regard each of the birds as "Dasein", then every being is a place of existence, which breeds a world of its own. In the storyline of Attar’s Simorgh, every bird gets tangled by unreal experiences of place which prompts their memory and prevents them from leaving other birds. In the end, only thirty birds return to their original homeland, which signifies their true being, existence, or place.
Extended Abstract
1.Introduction
Heidegger's existential philosophy is among the ontological theories that explain "existence" and the universe. It has continuously affected various fields in the last two centuries. In his philosophy, the key concept of "existence" implies understanding the existential self in accordance with the "place of existence". Heidegger believes that in order to understand existence, one must start from the "self". In other words, it is the human being who must initially think about his existence. Put differently, the first thing one faces when dealing with Heideggerian existential thought is himself. In fact, the place of existence marks every being’s entrance to the realm of existence. One can argue that there is an ontologic call in Attar’s Simourgh. Thirty birds aim for the sky which is the limit of the earth, and through the companionship of the holy hoopoe conquer both the sky and the earth and reach the place of true existence.
2.Methodology
This study is a qualitative-analytical investigation of Attar’s Simourgh in light of the Heideggerian existential conceptualisation of place.
3.Theoretical Framework
“Dasein” means the self as the there (Da) of being (Sein), the place where an understanding of being erupts into being. “Being-in-the-world” is Heidegger's descriptive interpretation of the self as Dasein. Dasein possesses three fundamental characteristics: the precedence of place in Dasein’s existence, in other words, Dasein has existential precedence; Dasein as being-in-the-world suggests projection. According to Heidegger, a return to the world is the only way to conceive the place. Not only would it become accessible through the deglobalisation of the outside world but locality would also be conceivable in accordance with the world (Heidegger, 1398 [2019]). For Heidegger, proximity, homeland, collectivity, and the path are existential. Therefore, proximity and dimension would not signify distance (Heidegger, 1389 [2010]). In Dasein, the innate desire is for proximity; however, what is assumed to be the closest does not necessarily have the least distance to “us”. For example, since we wear glasses, they are close to us (distance-wise), but they might seem farther away when looking at a painting hung on the wall; or when we walk, we may assume that the street are the closest and most real being, but it may be farther than a person standing twenty steps away (Heidegger, 1398 [2019]). The earth and the sky, the divine and the mortals all live together within one temporal frame and are unique due to what they are. They belong to each other through precedence over what is present. Thingness contains them all and through it they become proximitised. This proximity is closeness, and closeness is the presence of proximity which pulls together those that are far from one another. Heidegger views the relationship between humans and the outside world as a reflection of man’s being in the world. In other words, man’s identity and the outside world are fundamentally interconnected (Heidegger, 1389 [2010]). In this regard, one can existentially investigate the creatures in Attar’s Simourgh in light of their proximity with or distance from existence, homeland, existentiality of the path, and collectivity in the formation of existence. If we regard each of the birds as "Dasein", then every being is a place of existence, which creates a world of its own.
4.Discussion and Analysis
Heidegger regards proximity, path, collectivity, divine, mortals, earth, and sky as existential beings. Thingness contains them all and their collection results in the emergence of existential proximity. In the tale of Simourgh, Attar brilliantly presents this collectivity. Hoopoe functions as a divine mentor who tells the tale of crossing the path to thirty birds (mortals). In the end, through proximity and collection, every bird joins other infinite existences which collectively form Simourgh.
5.Conclusion
Ontology is a fundamental concept in mysticism, and locality is a crucial notion in Heideggerian ontology. Place, for Heidegger, has existential upshots and is an integral part of the potentiality of being. In Attar’s Simourgh, every bird gets tangled by unreal experiences of place which prompts their memory and prevents them from leaving other birds. In the end, only thirty birds return to their original homeland, which signifies their true being, existence, or place.
Select Bibliography
Ahmadi, B. 1398 [2019]. Heidegger va Tarikh-e Hasti. Tehran: Markaz. 9th ed.
(Heidegger and History of Being) [In Persian].
Heidegger, M. 1389 [2010]. Shear, Zaban, va Andisheh Rahayi. Abbas, M (trans.). Tehran: Mola. 2nd ed. (Poetry, Language, Thought) [In Persian].
Heidegger, M. 1398 [2019]. Hasti va Zaman. Abdolkarim, R (trans.). Tehran: Ney. 8th ed. (Time and Being) [In Persian].
کلیدواژه‌ها [English]
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