محاسبه تضمن‌های کلامی در غزلی از حافظ با بهره‌گیری از نظریه استنباطی گرایس

در گفتمان‌شناسی برای کشف و توجیه رابطه صورت و بار منظوری سخن در ارتباط کلامی و تشخیص منظور گوینده، بهره‌گیری از نظریه استنباطی گرایس به ویژه تضمن و تلمیح مطرح در آراءِ او بسیار اهمیت دارد. در تحلیل متون ادبی نیز که صحنه حضور صور خیال است و غالباً کلمات و جملات، حامل معانی ضمنی و مجازی است، تضمن‌های کلامی گرایس، قابلیت و کارایی لازم برای توجیه و تفسیر معانی ضمنی را داراست. پژوهش حاضر با استفاده از نظریه استنباطی و اصول همکاری گرایس و نیز مبحث اقتضای ظاهر در معانی سنتی، چگونگی عدول از هنجارهای زبان خودکار و تبدیل آن به زبانی ادبی عرفانی را در غزلی از حافظ بررسی و معانی تلویحی و تضمن‌های عرفانی آن را در چارچوبی روشمند، محاسبه و استنباط می کند. بدین منظور ابتدا نظریه گرایس تشریح و با مبحث اقتضای ظاهر تکمیل می‌شود. سپس با تکیه بر آن و با بهره‌گیری از روشی توصیفی تحلیلی، نخستین غزل دیوان حافظ بررسی و پیام‌های افزون بر کلام او که معنای مقصود اوست استخراج می‌شود. این تحلیل نشان می‌دهد که حافظ در این غزل با عدم رعایت اصول همکاری گرایس و عدول از هنجارهای زبان معیار، کلمات و جملات را در معانی دیگر به‌کار برده و با ایراد کلام برخلاف مقتضای ظاهر، زبانی عرفانی را در قالب غزلی تلفیقی پدید آورده‌است. تحلیل زبان عرفانی در آثار ادبی از حوزه‌های جدید ادبیات عرفانی است و دستاورد تحقیق حاضر، توجیه و تبیین علمی و روشمند زبان عرفانی حافظ در غزل مورد نظر، با استفاده از ابزارهای قابل ‌اتکاءِ کاربردشناسی زبان است.

An Analysis of Conversational Implicatures in a “Ghazal” of Hafiz based on Grice’s Inference Theory

In discourse analysis, Grice’s inference theory – particularly, his ideas on implication – is quite helpful in determining the speaker’s intention as well as discovering and justifying the relations between discourse and its illocutionary force in verbal communication. Likewise, Grice’s verbal implications can be useful in interpreting and analyzing literary texts which are filled with figures of thought and words and sentences which usually have implicit and metaphorical meanings. Following Grice’s inference theory and his cooperative principles, this paper studies the quality of deviation from standard language norms and it’s transformation into mystical and literary language in a ghazal of Hafiz in order to calculate and infer the implicit meanings within a methodic and systematic framework. Therefore, at first, Grice’s theory and concepts such as conversational implicatures are presented and further elaborated on with a discussion of appearance appropriateness in classical rhetoric. Then, adopting a descriptiveanalytic method, the first ghazal of Hafiz is studied, and the intentions beyond his words are extracted. This analysis shows that this ghazal does not feature Grice’s cooperative principles, and has deviated from standard language norms. Thus, Hafiz has used words and sentences in other meanings, and has created a mysticalliterary language in a syncretic ghazal. The present paper’s main contribution is the justification and explication of Hafiz’s mystical language in the ghazal in question using reliable devices in pragmatics.       Extended Abstract  Introduction Grice’s inference theory is one of the best tools for discourse analysis and language pragmatics as it provides us with instructions for textual analysis as well as inferring meaning, and enables us to analyze literary texts within a specific methodical framework as an artistic manifestation of the standard language. The present study investigates the tools Hafiz uses to turn the referential language into emotionalartistic language and how he goes beyond the standard language to create implicit meaning. To this end, the first ghazal in his Divan is analyzed using Grice’s ideas and those of semantics scholars from the past. The present paper hypothesizes that there are meanings beyond the formal meaning of the linguistic elements in this ghazal.  Theoretical FrameworkGrice’s inference theory, in which, unlike other types of verbal implications, the context of the text or discourse is of greater importance, has provided the present study with a specific framework to investigate possible meanings existing beyond the formal meaning of the first ghazal in Hafiz’s Divan.  MethodologyThe present study adopts the descriptiveanalytical approach to investigate the conversational implicatures of one of Hafiz’s greatest poems.  Discussion and AnalysisWhile Grice recommends avoiding ambiguities in the use of language, Hafiz has taken the opposite way. In this ghazal, he has repeatedly employed ambiguous, indirect, and figurative language, which is an important part of his style of poetry and the mystical language. However, he has used mystical, symbolic language in a coherent way so that mystical implications can be detectable.   ConclusionThe analysis of the verbal implications employed by Hafiz in the first ghazal of his collection of poems, using Grice’s inference theory, indicates that Hafiz has deliberately deviated from the rules and norms of standard language, to which Grice refers to as the cooperative principle. Hafiz communicates his mystical messages indirectly through a literarymystical language. His deviation from the standards has provided his language with the qualities needed for a mystical communication of ideas. These qualities are the logical qualities of conversational implicatures, which help the sender of mystical messages and implications establish successful communication and interaction with the reader. Bibliography Aqagolzadeh, F. 1390 [2011]. Tahlile Goftemane Enteqadi. Tehran: Entesharat Elmi va Farhangi.Fazilat, M. 1385 [2006]. Ma’nashenasi va Ma’ani dar Zaban va Adabyat. Kermanshah: Razi.Halliday, M. 1393 [2014]. Zaban, Baft va Matn. M. Monshizadeh and T. Ishani (trans.). Tehran: Elmi.Lyons, J. 1391 [2012]. Daramadi bar Ma’nishenasie Zaban. K. Safavi (trans.). Tehran: Elmi.Safavi, K. 1391 [2012]. Ashnayi ba Zabanshenasi dar Motale’ate Adabe Farsi. Tehran: Nashre Elmi.Safavi, K. 1391 [2012]. Neveshtehaye Parakandeh. Tehran: Nashre Elmi.Shairi, H. 1388 [2009]. “Az Neshanehshenasie Sakhtgara ta Neshanehshenasie Goftemani.” Naqde Adabi: 2/8: 3351.Shamisa, S. 1393 [2014]. Ma’ani. Tehran: Mitra.Yarmohammadi, L. 1391 [2012]. Daramadi beh Goftemanshenasi. Tehran: Hermes.Yule, G. 1393 [2014]. Karbordshenasie Zaban. M. Amouzadeh and M. Tavangar. Tehran: Samt.