ویژگی های مکتب اگزیستانسیالیسم در داستان های مصطفی مستور (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
اگزیستانسیالیسم به معنای «اصالت وجود» یا «تقدم وجود» است. این مکتب با سورن کی یرکگارد در دهه 1830 میلادی روی کار آمد؛ گرچه زمینه های آن وجود داشت. تقدم وجود بر ماهیت، مسئولیت، آزادی، دلهره، انتخاب و... از ویژگی های این مکتب است. در اگزیستانسیالیسم، انسان غریب است، چرا که از جنس طبیعت نیست. در مکانی رها شده که نه از جنس اوست و نه برای او ساخته شده. او ویژگی فطری ندارد و ماهیت خود را خودش به وجود می آورد. نخستین هدف اگزیستانسیالیسم آن است که انسان را از هویت خود باخبر سازد و او را نسبت به وجودش و وجود همه انسان ها مسئول کند. او باید با انتخاب آزاد، سرنوشت خود را رقم بزند. اگزیستانسیالیسم در ایران در دهه های چهل و پنجاه با تلاش های سید احمد فردید و علی شریعتی بر سر زبان ها افتاد. مصطفی مستور یکی از داستان نویسان بنام معاصر است. اولین کار ادبی او، دو چشم خانه خیس، در سال 1369 و اولین مجموعه داستانی وی، عشق روی پیاده رو، در سال 1377 به چاپ رسید. در داستان های مستور که بیشتر به اندیشه های ایمانی سورن کی یرکگارد می انجامند به ویژه روی ماه خداوند را ببوس، استخوان خوک و دست های جذامی و من گنجشک نیستم، پاره ای از ویژگی های اگزیستانسیالیستی همچون اصالت وجود، تنهایی، یأس، دلهره، بدبینی و... دیده می شود که در این مقاله به آنها پرداخته شده است.The Existentialism School Features in Mostafa Mastoor's Stories
Existentialism means "authenticity of existence" or "primacy of being". This school was founded by Soren Kierkegaard in the 1830s, although its backgrounds were already in use. The primacy of being on nature, responsibility, freedom, apprehension, choice... is a feature of this school. In Existentialism, human is stranger, because it is not been made of nature. He does not have innate features and creates his own nature. The first purpose of existentialism is a stranger man, because he is not made of nature. They are left in a place that is neither of their genders nor made for them. The first purpose of existentialism is to make a man aware of his identity and make him responsible for his own existence and the existence of all human beings. He must make his own destiny with free choice. Existentialism in Iran in the 1940s and 1950s fell on Sayyed Ahmed Fardid and Ali Shariati's efforts. Mostafa Mastoor is one of the famous contemporary story writers. His first literary work, The Two Eyes of Wet House, in 1369, and his first story, Love on the Pavement, was published in 1377. In Mastoor's stories which mostly result in Soren Kierkegaard's faith thoughts especially Kiss the Lovely Face of God and Pig’s Bone and Leper’s Hands, and some of the existentialism features such as the authenticity of existence, loneliness, lust, anxiety, pessimism, and so on which are discussed in this article.
Keywords: Existentialism, Mostafa Mastoor, Primacy of being on Nature, Responsibility, Freedom.
Introduction
Existentialism means "authenticity of existence" or "primacy of being". Precedence of existence over nature, responsibility, freedom, apprehension, choice, etc. is the characteristic of this school. Existentialism became popular in Iran in the 1940s and 1950s with the efforts of Seyyed Ahmed Fardid and Ali Shariati. Mustafa Mastour is one of the famous contemporary story writers. In his stories, which are more related to Soren Kierkegaard's religious thoughts, especially Kiss the Lovely Face of God, Pig’s Bone and Leper’s Hands, and I am Not a Sparrow (Man Gonjeshk Nistam), some of the existentialist features that are discussed in this article can be seen.
Methodology and Literature Review
In connection with existentialism and contemporary Iranian literature, the book Existentialism and Contemporary Literature of Iran written by Issa Amankhani (2013) should be mentioned. Among the articles, we can mention these: 1- Existentialism of guidance and the dead end of nostalgia in Stray Dog; 2- Analysis of Saedi’s story (Geda) Beggar based on the principles and characteristics of the school of existentialism; 3- Chubak and existential thought; 4- The analysis of The Little Black Fish based on the philosophy of existentialism; 5- Examining existentialist tendencies in the story "Kiss the Lovely Face of God".
The purpose of this article is to examine some of the existentialist features in the stories of Love on the Sidewalk, Kiss the Lovely Face of God, some authentic narratives, etc.
In this research, after collecting sources and taking notes, data analysis was done based on the descriptive-analytical method.
3.Discussion
Features of existentialism school
1- Precedence of existence over nature;
2- Responsibility and freedom;
3- Apprehension;
4- Abandonment;
5- Loneliness and despair;
6- The choice and lack of moral standards.
4.Findings
Kiss the Lovely Face of God
- Doubting the existence of God and ignoring the supernatural:
In this story, Yunus is an "entity". He pays attention to himself and his humanness, and his continuous questions about God and existence are a sign of his self-control.
- Apprehension:
Anonymous life, human sufferings and bitter and black death cause Julia's anxiety and bring trouble and helplessness to her.
- Negation of science and reason:
In this story, Dr. Mohsen Parsa is a character whose all attention is on reason, although he does not take advantage because he does not pay attention to faith.
In the story of Pig’s Bone and Lepers Hands, Susan, who was a tart, fell in love with Kianoush by her choice and with his help, she went beyond the stage of beauty and success and changed her nature and destiny.
In the story, I am not a Sparrow, Ibrahim said that I am no longer a sparrow (the symbol of the stage of beauty and prosperity).
5.Results
By studying Mustafa Mastour's stories, especially the two stories Kiss the Lovely Face of God, Pig’s Bone and Leper’s Hands, some of the features of the existentialism school, such as the authenticity of existence, choice, responsibility, etc., were obtained. The author's approach to the end of stories is more in line with the faith thoughts of Christian existentialists such as Soren Kierkegaard. In the story "Kiss the Lovely Face of God", Yunus passed through the stage of beauty, prosperity, and morality by doubting and raising questions and gained a new faith. In the story of Pig’s Bone and Leper’s Hands, Susan, who was a tart, fell in love with Kianush by her choice and changed her nature and destiny. In the story, I am not a sparrow, Ibrahim also said that I am no longer a sparrow (the symbol of someone who is in the stage of beauty and success) and this means progressing to excellence and being different.
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