بازسازی معناهای عاطفی در فرایند ارزشی گفتمانی داستان ابراهیم؛ بارویکرد نشانه معناشناختی

در معناشناسی گفتمانیِ شوش، فرایند تولید معنا با زیبا شناختی یا حضور پدیدار شناختی پیوند می‌خورد. حضرت ابراهیم(ع) در شوشی ممتاز طی فرایندهای حسی ادراکی به همراه ابعاد دیگر گفتمان در برخورد با ابژه‌های ارزشی دچار وضعیتی جدید می‌شود که آن را می‌توان در جریان شهود ملکوت، حرکت به سوی وصال و معرفت معشوق نامید.هدف اصلی مقاله این است که با استفاده از روش تحلیل نشانه معناشناختیِ گفتمان، تبیین کند که چگونه »گفتمان دیداری « در داستان ابراهیم(ع)، بُعد پدیدارشناختی یا حضور می‌گیرد و با ایجاد تکانه‌ای در شخصیت اصلی داستان بعد زیبا شناسی عاطفی آن شکل می‌گیرد و در نهایت، شوش به تولید معنا و به کنش منجر می‌شود. در ابتدای داستان نظام شوشی جریان دارد و در ادامه، نظام‌های گفتمانی کنشی و تجویزی در نظام ارزشی شکل می‌گیرد الگوی کنشی داستان حول کنش‌های ابراهیم(ع) و نمرود و همچنین، قوم او شکل می‌گیرد.نتیجۀ مقاله این است که در داستان ابراهیم(ع) نه تنها معنا در رابطه با نظام گفتمانی شوش و کنش بازتولید می‌شود؛ بلکه تداوم نیز دارد. ابراهیم(ع) به منزلۀ شوشگر در جریان معنا سازی سیال و پویا به کنشگری فعال تبدیل می‌شود و حقیقت معبود را در نظام گفتمانی کنشی، ارزش سازی و معناسازی می‌کند.

Reconstructing Affective Meanings in the Axiological Discursive Process of Abraham's Quranic Story: a Semiotic Approach

The present article mainly aims to explain how the visual discourse is shaped via a phenomenological or presence dimension in the story of Abraham using the semiotic analysis of discourse and is shaped via an aestheticemotional dimension by creating a momentum in the main character of story. Finally, the state leads to meaning production and action. At the beginning of the story, there is a stative system, followed by the discursive and prescriptive systems in th whole axiologicsl regime of the story. The present research seeks to investigate the following questions:Based on what kinds of semiotic systems the story of Abraham is narrated?Can newer angles of meanings be achieved by illustrating the visual discourse system in the story of Abraham?The research hypothesis is that the discourses that govern the story of Abraham are capable of being examined from a semiotic perspective because of enjoying the action, state, and the value actions dimensions. In The story of Abraham, state is prior to action which creates a redefinition of the discourse patterns and semiotic fluctuations in the relationship between actors. In the discursive paradigm of this story, the subject shows a phenomenological presence with a transcendental dimension Accordingly, the story of Abraham becomes visually transcendent and transforms itself into a new metavalue in the process of aesthetic activity in the form of state. In this phenomenal presence of state, God's will come to pass as a factor beyond human will.It can be seen that many discursive systems such as the stative system, sensoryperceptual, and actionprescriptive ones are present in this discourse by the semiotic analysis of the story of Abraham. The state system is a sensoryperceptual system that establishes the celestial objects as the first object of contact and then the visual sense of the transient conditions of self and communication with the outside world in this story. Accordingly, meaning is not always formed by actional factors, but what results in this story is action and then the formation of the story by phenomenological and aesthetic states. The place of this story in emotional affective discursive systems discursive system indicates that the meaning is not an absolute and closed system, but it changes according to the type of discursive system in which the meaning is a living and fluid element and is formed on the basis of particular discursive conditions. By analyzing the state system at the beginning of the story, it can be observed that in a transtemporal and transspatial process, Abraham becomes an aesthetic state. Faced with the aesthetic scene of the visual discourse and ultimately the intuition of the heavenly kingdom, he attains a certain degree of certainty and phenomenal experience and then interprets this experience as action. Accordingly, an axiological system is formed. It can be concluded that in Abraham rsquo;s story, he becomes an active stative subject in the fluid and dynamic meaning construction, and creates meanings and values out of the beloved rsquo;s truth in the actional discursive system.