تحلیل گفتمان انتقادی الگوی زن مطلوب در آثار مرتضی مطهری

Abstract
Paying attention to Active Subjects is important because following their actions and their constructed introduces us to the historical process of making and marginalizing different discourses. That is because active subjects shape their discourse through critical dialogue with other discourses. Furthermore, active Subjects can be used as clues so that we can trace these discourses in political and social structures. With the purpose of investigating the process of making a model of a desirable woman, this article goes to one of the influential subjects named Motahari in the contemporary history of Iran; Effective, in the sense that it is still possible to follow the rejection of the model of a desirable woman that she creates in the legal and political system of the country. Our question in this research is: how does Motahari constructs a model of the desired woman in competition with other discourses and his social context? In this study, we use the method of critical discourse analysis both as a method and as a theoretical approach. The research results are based on the analysis of two books by Motahari. It is clear that Motahari is trying to shape his model in contrast with curtain female model on one hand, and the modern female model on the other hand, but in the end his ideal female model becomes very similar to the curtain female model.
Keywords: Critical Discourse Analysis, construct, Fairclough, Active subjects
 
 
Analysis of the critical discourse of the ideal female model in the works of Morteza Motahari
 
Introduction:
 In the midst of the 1957 revolution and in the collision of two different worlds and around a specific symbol - woman - it is possible to see the collision of meaning systems and people's struggles to change and maintain gender patterns more clearly. However, in studies related to gender, there is an empty place to examine the performance of religious subjects, especially in such a historical moment; Subjects such as Motahari, who are already bound by the institution of religion, but actively try to create models that affect not only themselves, but also the institutions that are bound by them; It goes without saying that the purpose of these subjects is to influence the whole society or to create a model for the whole society; However, the study of the performance of these subjects in relation to their social context has not been taken seriously or has not become the main subject of research. The aim of the research is to answer the question, how does Motahari create a model of a desirable woman in competition with other discourses and her social context? And it goes without saying that in order to get the answer, we must first know what features this model has. There are studies that have studied the construction of gender and women's actions in certain periods of time with the discourse analysis method or with the Foucaultian approach; Omidpour has investigated women's resistance from the constitutional period to the beginning of the Pahlavi regime, and Sadeghi (2011) has investigated the types of women's resistance to power in Iran after the revolution, and In another research, the goal of Jamal and Fatemeh Mohammadi (1400) is to understand how the act of "managing the female body" in the context of the current consumer society can lead to the formation of individuality and independent female soul, or vice versa, lead to the reproduction of male domination. Yasini (2018) seeks to know how the aesthetics of Iranian women's clothing has been influenced by the institution of power In another research, Kasraei and Nikkhah Qomsari (2008) sought to explain the widespread participation of women in the revolution with the method of discourse analysis; this research, like many of the researches that I have mentioned, forgets the agency of the investigated subjects. (Except for Fatima Sadeghi's research) Padayar (2010) in a research introduces the speech of modernity as the dominant political speech between the 40s and 50s and examines its relationship with the social, economic, political situation and the speech of the secular and Islamic opposition, focusing on the status of women. In another research, the question of Kashi and Shariati (1400) is: Can popular religion become a factor for change. As it is clear, none of the conducted researches have examined the structure of a specific gender pattern in the relationship between active activists and their social context; This is despite the fact that, ironically, the importance of examining discourses is in discovering this ratio; It means discovering the relationship between active activists and their social context.
 
Methodology:
According to the purpose and questions of the article, it seems that the subject of the research is appropriate to the method of critical discourse analysis as taught by Fairclough. Among the texts that Motahari has presented about the issue of women, we chose two texts that have more coherence for analysis; The books "Hijab Issue" and "Women's Rights System in Islam". To interpret the texts, we have paid attention to the intertextual context because we need to know which historical collection the text belongs to in order to be able to understand the common context and common assumptions, while also paying attention to the topical coherence, structure and essence of the text. At the explanatory level, we identified the elements in the text that have ideological characteristics, and at the end, we said about the position of this discourse in relation to struggles at various levels.
 
 Discussion and conclusion:
 Motahari's emphasis leads us to a model of the desirable woman that he considers; A woman who cares about motherhood and housekeeping above all else, and according to what is the law of nature, accepts the headship of a man and is submissive to his expediency (provided that the man's expediency is to preserve the family). A woman remains desirable when no man sees her as much as possible. In addition, the social environment should be such that there is no mixing between men and women. Having said that, even though Motahari claims to distance himself from the " Pardeneshin woman" discourse, he reproduces the same characteristics of "veiled woman" with the logic that goes on. In addition, Motahari considers the ideal woman to be a woman with modesty who does not express her feelings to possess a man, and in this way indirectly serves the life of her society, and on the other hand, he considers a woman to have a social duty, and that is to When it is necessary for her to make sacrifices and accept her husband's marriage with someone else for the benefit of society and other women. With this description, it is clear that Motahari presents his dynamic jurisprudence based on the requirements of time and place, not based on his understanding of social time and place, especially women's actions. Nevertheless, one can clearly remember the existence of policies - as well as legal gaps - that are needed to realize each and every characteristic of the ideal model of Motahari. But despite these policies - emphasizing the role of women as mothers and wives - there have been changes in women's attitudes towards their role in the private sphere; In the sense that they want more equality between their rights and duties with their husbands, and they have distanced themselves from the feminine role that Motahri presents as the ideal woman at home.