A reflection on Ahmad Fardid and Walter Benyamin's views on the language

Document Type : Original Article

Authors

1 M.A in Persian Language and Literature, Department of Persian Language and Literature, Mazandaran University, ,Babolsar, Iran

2 Associate Professor in Persian Language and Literature, Departemant of Persian Language and Literature University of Mazandaran, Babolsar, Iran(Corresponding Author)

3 Associate Professor in Persian Language and Literature, Departemant of Persian Language and Literature University of Mazandaran, Babolsar, Iran

Abstract

 
From the classical time of the Eastern and Western philosophical traditions to the present age, different views about language and its nature have existed. Some have investigated the nature of language from an ontological perspective, and others have adopted a more utilitarian approach to language. Thinkers such as Fardid, among contemporary Iranian philosophers, and Benjamin, a theorist of the Frankfurt School, have examined language with an ontological perspective. Under the influence of three intellectual fountains: Hikmat Ansi, Ibn Arabi's mysticism, and Heidegger's thoughts, Fardid divides history into five periods: the day before yesterday, yesterday, today, tomorrow, and the day after tomorrow. The day before yesterday and the day after tomorrow, due to their divine origin and purpose, are considered the ideal periods from Fardid's perspective. He believes that due to distance from the history of the past, the language has been removed from its divine origin and has been reduced to an instrument. Thus, Fardid seeks, through etymology and poetry adorned with the language of signs, to enable access to a bygone history and to revive a language that was originally created by God. Benjamin also assigns a theological nature to language. He believes, in light of the myth of the Tower of Babel, that in the existing language, the direct connection between names and things has been lost, giving rise to 'signification' and 'meaning. Therefore, Benjamin seeks, with the aid of poetry and translation, to open a path toward reviving the original level and divine origin of language. This research aims to re-examine the linguistic perspectives of Fardid and Benjamin using a descriptive-analytical approach and to highlight their points of convergence and divergence.

Keywords

Main Subjects


احمدی، بابک. (1392). خاطرات ظلمت. تهران: مرکز.
اشتاین، روبرت. (1382). والتر بنیامین. ترجمة مجید مددی، تهران: اختران.
بنیامین، والتر. (1377). «دربارۀ برخی مضامین و دست‎مایه‎های شعر بودلر.» ترجمۀ مراد فرهادپور، ارغنون، 14، صص. 48ـ27.
بنیامین، والتر. (1387). عروسک و کوتوله: مقالاتی درباب فلسفۀ زبان و فلسفۀ تاریخ. ترجمة مراد فرهادپور و امید مهرگان، چاپ دوم، تهران: گام نو.
بنیامین، والتر. (1400). فلانور، در کتاب زبان و شاعری. ترجمة پیمان چهرازی، تهران: آگه.
دیباج، سیدموسی. (1386). آرا و عقاید سیداحمد فردید (مفردات فردیدی). تهران: علم.
شایگان، داریوش. (1399). جنون هشیاری. تهران: نظر. 
ضاد، محمدرضا. (1394). نگاهی به زندگی و آثار و افکار سید احمد فردید (فردیدنامه). تهران: موج نو. 
فردید، سیداحمد. (1395). غرب و غربزدگی و بحران حوالت تاریخی آن در روزگار نیست‏انگار و مکر لیل و نهارزدة آخرالزمان کنونی. جلد یکم، تهران: فرنو.
فردید، سیداحمد. (1401). دیدار فرهی و فتوحات آخرالزمان. به کوشش محمد مددپور، چاپ چهارم، تهران: نظر.
معارف، سیدعباس. (1390). نگاهی دوباره به مبادی حکمت انسی. تهران: رایزن.
مکاریک، ایرنا ریما. (1385). دانش‏نامه نظریه‏های ادبی معاصر. ترجمة مهران مهاجر و محمد نبوی، تهران: آگه.
ولک، رنه. (1388). تاریخ نقد. جلد هفتم، ترجمۀ سعید ارباب‏شیرانی، تهران: نیلوفر.
هاشمی، محمدمنصور. (1384). هویت‏اندیشان و میراث فکری احمد فردید. چاپ دوم، تهران: کویر.
هریس، روی. (1381). زبان، سوسور و ویتگنشتاین. ترجمة اسماعیل فقیه، تهران: مرکز.
Ahmadi, Babak. (2013). My thoughts were dark. Tehran: Center.
Benjamin, Walter. (2008). Arousak and Kotullah: My articles: Derbab, Zaban’s philosophy, and the philosophy of history. Translated by Morad Farhadpour and Omid Mohrgan,print 2, Tehran: Game No.
Benjamin, Walter. (2021). Flanor, in the book Zaban and poetry. Translated by Peyman Shahrazi, Tehran: Agah.
Benjamin, Walter. (1998). “About some themes and elements of  Baudelaire،s poetry.” Translated by Murad Farhadpour, Argnon, 14, p. 48-27.
Dibaj, Seidmousi. (2007). Opinions and beliefs of Sayyid Ahmad Fardid (Fardid’s vocabulary). Tehran: Science.
Dhad, Muhammad Reda. (2015). Negotiations, works, and thoughts of Sayyid Ahmad Fardid (Fardidnameh). Tehran: Moj No.
Fardid, Sayyid Ahmad. (2016). Gharb, Gharbzadghi, and crisis are historical transformations in the days of Rozgar, Nestangar, and the deceit of the night and day of the end of time. Volume 1, Tehran: Farno.
Fardid, Sayyid Ahmad. (2022). Deedar Farhi and the conquests of the end of time. By Kushash Muhammad Madadpour,print 4, Tehran: review.
Hashemi, Muhammad Mansour. (2005). Indian identity and intellectual legacy, Ahmed Fardid.  Print 2, Tehran: Queer.
Harees, Roy. (2002). Zaban, Saussure and Wittgenstein. Translated by Ismail Fakih, Tehran: Center.
Maarif, Seid Abbas. (2011). I am talking about the principles of Hikmat Ansi. Tehran: Raizen.
McCarrick, Erna Rima. (2006). Dansh Nama is a contemporary literary theory. Translated by Mehran Mohajer and Muhammad Nabavi, Tehran: Agah.
Stein, Robert. (2003). Walter Benjamin. Translated by Majid Maddi, Tehran: Akhtran.
Shayegan, Dariush. (2020). Hashyari’s madness.Tehran: look.
Wellek Rene. (2009). History of criticism. Volume 7, translated by Saeed Arbab Shirani, Tehran: Niloufer.