ردپای استعاره "نیمروز" در گفتمان وجودی- سوسیولوژیک علی شریعتی

Abstract
Midday (Nimrooz) is a central concept in Nietzsche's thought-- truth occurs at Midday. Midday happens in the quietest and calmest hour of the day. At this moment, everything becomes a little different from itself. This difference is not a maximum difference or indifference, but a small difference. Nimrooz (Midday) is the moment of breaking away from routines and habits, the moment of creation and birth of the unique, singular, and surprising thing, and the moment of tearing the symbolic curtain. In this particular moment, the time of self is Messianic and event-like-- the self-nihilation (Nichtung, Nichten) of the nothing. Thus, phenomena reveal themselves to us directly. Ali Shariati, as a sociologist of existential thought, like Nietzsche, wants to break away from the world view of mediocre people, and it is precisely because of this that he emphasizes the necessity of criticizing everyday life and mediocreness. Although Shariati has not directly mentioned the Nimrooz metaphor in his works; however, with a little consideration in his works, one can find that Shariati was influenced by Nietzsche's Middday metaphor in formulating his thought system, which is indeed a break from everyday life.
 
Keywords: Truth, Shariati, Nietzsche, Nimrooz (Midday)
Extended abstract
Introduction
Nietzsche is a thinker who thinks beyond good and evil and the moment of Midday. Midday or the shortest shadow is when a person is in direct contact with his true self. Midday is the moment when the daily concerns of a person fade into a messianic and ecstatic moment, and everything is put in a state of suspension, pause, and interruption. Midday is when the universality of the world appears to us, the moment when self-nihilation (Nichtung, Nichten) of the nothing occurs, and a kind of emergency and surprising situation occurs. The crisis, the suicidal moment of the normal subject, is a kind of self-indulgence and, in simpler words, something similar to the experience of love. The moment of Midday is when a force, an event, and an unprecedented super possibility or power capture a person's body like a ghost, and the person becomes the object of the actual event. The moment of Midday is pure, innocent and childlike, and the happiness and bliss of Dionysos.
To put it more simply, Midday is when a person becomes the shepherd of his existence - he becomes what he is. Of course, the midday moment of the world is not like Platonic and pure light, but it is the shortest shadow, and it is the quietest and quietest hour of the day that a slight change transforms the world. According to Nietzsche, the most silent words create a storm, and flight begins with the steps of a dove.
Shariati is also a thinker Michel Foucault mentions under absent present and absent present. He is a Podlogosian thinker with a critical and radical view of himself and the world around him. In his autobiographies, which are a dialogue with himself, he frees his authentic and original self from the four prisons of nature, history, society, and himself and establishes a direct and open confrontation with himself and the world around him. Ali Shariati's Nimrooz (Midday) concept, like Nietzsche's Nimrooz, is the moment of resurrection when a person does not listen to any song or invitation and does not see any color except the pure blue of the sky among the countless hues of deception in this world. The truth of Nimrozi and Shariati's differential emerges and is revealed at a moment when a person neither has anything nor wants anything because the only thing a person has is this oneness and not listening to the sirens that invite a person to worldliness and Faustian civilization. However, Shariati does not want to sell his soul to the devil, and he is indeed a problem-creating child and a peripheral thinker because he acts as an unconventional player on the playground. This gypsy-like, anti-Oedipal, and cyborg acting makes Shariati one of Nimrozi's anti-philosophers. He is reckless and takes the risk that the mischief of love will open his eyes to his nakedness, but he will never suffer blindness for the sake of peace. He is a thinker who writes with his blood like Nietzsche, and it is this writing with blood and from the bottom of his soul that makes him a philosopher-intellectual critic and fighter. The openness of Shariati's intellectual system to other thoughts and ideas and his broad and multifaceted view of phenomena are other components that place Shariati in the group of Nimrooz (Midday) thinkers.
 
Methodology
This article uses the comparative method to investigate the similarities and differences between Nietzsche's and Shariati's views on the Nimrooz (Midday) metaphor.
 
Findings
The research findings indicate that both Nietzsche and Shariati are thinkers who try to break away from metaphysical rationality and Cartesian dualism. The moment of noon is when ontology replaces the knowledge paradigm of the modernist foundation, and the connecting metaphysics replaces the separating metaphysics.
 
Discussion and conclusion
The research results indicate that Nietzsche and Shariati have something in common in breaking away from everyday life and metaphysical rationality and removing the noonday metaphor. Both think beyond good and evil; Shariati's system of thought is religious because Nietzsche can never think like Shariati about the importance of transcendence and theology in breaking away from Cartesian rationality. Shariati thinks about transhistorical horizons, but Nietzsche cannot go beyond the level of phenomena.