Abstract:
عرصۀ عمومی، گردآمدن عدهای از شهروندان در یک زمان و مکان و پرداختن به کنش گفتوگو را از پیشنیازهای وقوع خود میداند. هدف از گفتگو، رسیدن به وفاق عقلانی و اثرگذاری بر دولت در تصمیمگیریها است. یورگن هابرماس، قهوهخانه را یکی از مصادیق عرصۀ عمومی میداند. عرصۀ عمومی در قهوهخانههای ایران در مقاطعی وجود داشته اما همواره تحتنظر و فشار نظامهای حکومتی بوده و نتوانسته حضوری پیوسته، پویا و مفید داشته باشد. پژوهش حاضر با روش توصیفی - تحلیلی کوشید تا پیوندی میان نظریۀ عرصۀ عمومی هابرماس و قلمرو نمایشنامههای ایرانی برقرار کند. بدین منظور سه نمایشنامه از اسماعیل خلج که در قهوهخانه و میخانه میگذرند، گزینش شدهاند. هدف آن بود که گمانهزنی دررابطهبا وجود یا عدم وجود عرصۀ عمومی در دهههای 1340 و 1350 شمسی، با نگاه به این نمایشنامهها، آزمایش و سنجیده شود. نتیجه نشان داد که عرصۀ عمومی در فضای میان شخصیتهای این سه نمایشنامه شکل نمیگیرد. مهمترین علت این فقدان، عدم رعایت آداب گفتگو است. عدم وجود گفتگوی درست، هدفمند و سازنده میان شخصیتها، بهعنوان شهروند، موجب شده تا مراودهای میان دولت و ملت نیز برقرار نشود، دولت از مطالبات شهروندان خود آگاه نشود و معضلات اجتماعی و زیستیِ شخصیتها در فضای خصوصی ایشان باقی بماند.
The Public Sphere considers gathering of some citizens in a same time and same place for conversation, as a prerequisites of its being. The aim of the conversation is reaching to rational consensus and influencing government in its decisions. Conversation is an originally tool for communication, which can cause to achieve our common goals. Since Iranian people have has different life style compared to Europeans, the processes of their communication and conversation were also different. Teahouse has been considered one proof of Iranian public sphere by Jurgen Habermas who is one of 20th and 21th philosophers from Germany. The Public Sphere had existed in Iranians' teahouses In the Safavid, Qajar and Pahlavi era. Citizens could take a sit in these places, drink or eat, meet each other and talk about everything freely and fearless. That was an opportunity to work out, decide and settle down vital problems and social – political issues. But Teahouses have been under the pressure and control of governments and has not a continual, dynamic and useful existence. This research tried to associate the theory of Public Sphere to the realm of Iranian plays for the first time in Iran. Three plays of Esmaeel Khalaj namely GoldouneKhanoum, Jom'eKoshi, Mastaneh, which are happening in teahouse and bar, were selected. The aim was to test and experiment the speculation about existence or non-existence of public sphere in 1922s and 1932s by looking at the plays. Each dialogue was analyzed by parameters of correct conversation in the theory of Public Sphere. This research was done through descriptive and analytical method; first of all the necessities of Public Sphere's formation has been presented and then conversation as a prerequisite for the formation of the public sphere has been analyzed and the quantity and quality of that necessities has been checked in plays in the end. The consequence shows that Public Sphere did not come true among the characters of these three plays. The most important cause of this absence is lack of the rules and manners of conversation. The characters do not know how to convert their talks and confabulation to right conversation; a conversation model that can have some effective output for them. They do not have any practice in conversation and communication skills, maybe because of some Issues like family and economic problems or their life style that does not expect them to earn these skills from them basically. Lack of right, targeted and constructive conversation among the characters have caused no connection between government and citizens, the government is not aware of the demands of the citizens, so the social – vital problems of the people remain in the Private Sphere of them. In other words, Avoidance of representing logical reasoning and the tendency to confabulate are obstacles to develop speaking to act of dialogue and benefit from its results. Lack of conversational skills in the characters of these plays, cause a monotonous life for them as some citizens of the capital of Iran in 1922s and 1932s decades.