Sociological Cultural Studies

Sociological Cultural Studies

Contemplation on the concept of Messianism

Document Type : .

Authors
Mostafa Salehi 1
Sayed Alireza Abtahi 2
Feizollah Boushasb Gousheh 2
1 PhD student, Department of History, Najafabad Branch, Islamic Azad University, Najafabad, Iran.
2 Associate Professor, Department of History, Najafabad Branch, Islamic Azad University, Najafabad, Iran
10.30465/scs.2024.47904.2817
Abstract
Abstract
By posing this question, what is Messianism? , we have tried to analyze Messianism as “waiting for an agent to exit a situation”. Initially, we discussed the importance of situations that Messianism orients towards. We then demonstrate different orientations of Messianism in various situations. Furthermore, by acknowledging the diversity of orientations, we emphasize the perpetual nature of the "desire to exit a situation," articulate the continuity of Messianic moments based on this desire. The significance of research on the concept of Messianism lies in that it is generally perceived as a one-dimensional and self-contained concept. One-dimensionality implies that Messianism is often limited to the expectations of prophesied religions, which is self-contained and lacks relevance to any specific situation. Thus, the goal of this research has been to de-status Messianism and illustrate more comprehensive facets of it. Through an descriptive-analytical approach, drawing on relevant theoretical sources in the humanities, we pursued our research goal within the theoretical framework employed. In conclusion, the research demonstrated that Messianism is not merely a religious concept based on idealism but a concept that encompasses all levels and aspects of human existence.
Keywords: Messianism, situation, orientation, exit, agent.

Introduction
The concept of Messianism is one of the concepts that has received attention in recent years in various fields of study. In addition, today we are witnessing an atmosphere that is fascinated by topics such as: the threat to the planet Earth, the end of the world, the prospect of the extinction of the human race, and other such topics. We see the reflection of this atmosphere in the multitude of apocalyptic movies, and by the way, the acceptance of this genre. Therefore, research on Messianism has gained more attraction. But what is evident in most of the studies is that waiting for the savior has meaning only with Messianism. And the savior is generally synonymous with the savior of religions. And for this reason, in the approaches that believe in the savior of religions; Or the focus is on the comparative studies of the savior in religions, or the background of Messianism in periods, or the biographies of the claimants of Messianism, or similar topics. and in approaches that do not believe in the savior of religions; Either the focus is on the negation of the background of Messianism, or the lack of compatibility of Messianism with the reality of the universe, or similar topics. But in all these approaches that have a prejudgment view and reduce waiting for the savior to Messianism, what is less noticed is Messianism itself. The question is, what is Messianism itself? Its conceptual capacities are only in its religious meaning?

Materials & Methods
The method of this research is descriptive-analytical. And it has been done based on the emphasis on the desire to exit a situation. In this research, the concept of Messianism has been investigated based on its conceptual capacities and its phenomena.

Discussion & Result
The desire to exit a situation means that desire in human nature that is always in search of a new perspective. Whenever a situation feels undesirable, the desire demands another situation. Man always lives with this desire. Until this desire is stimulated, Messianism is meaningless. People feel a situation is undesirable. Their desire is to exit an unfavorable situation. They wish for a different situation. And because they see themselves helpless, they wish for a savior. They are waiting for the savior. Waiting for a savior is waiting for an agent to create another situation. So, the savior is the agent that fulfills the desire to exit of their situation. The savior is the answer to their desire. If there is no desire for them, there is no wish for the savior to come. The orientation of Messianism is based on their desire. Those who wait give orientation to waiting. Waiting does not give them direction. So the issue becomes this; Is the desire to exit a situation only related to religious life? The answer is no. Non-believers also live with the desire to exit a situation. Wishing and waiting for one agent to create another situation is not only related to religious life. For example, consider the situation of a city as a result of an enemy attack in the 13th century of AH. The city is left defenseless. The war situation is unfavorable for the people of the city. They wish to be freed from this situation. In their opinion, the prince is the agent that can make it possible to exit of the war situation. In their eyes, the prince is a savior. They are waiting for the prince, the prince is not waiting for them. And another example. Consider the situation of a film production company in Hollywood that is on the verge of bankruptcy. Their recent films have failed at the box office. Company managers want to exit of this situation. They sign a contract with a superstar. They are waiting for the release of the movie to achieve high sales. In their eyes, the superstar is the savior. And another example. A little girl has been missing in Frankfurt for several days. A worrying and frightening situation has arisen for her mother. The mother wants to be freed from this situation and to find her daughter. The police are looking for the girl. In the eyes of the mother, the police is the agent that can get her out of this situation. The mother considers the police as her savior. The mother is waiting for good news from the police. All three examples do not correspond to religious concepts. But all three examples are waiting for the savior. And it is clear that these saviors are not the promised saviors of religions. In all three examples, Waiting is oriented to exit a situation. The prince, the superstar, and the police are the agents that are supposed to create the exit from one situation and the construction of another situation. As the promised savior of religion is supposed to do. But, waiting for each of them is oriented in relation to different situations. Therefore, whenever we are going to talk about Messianism, we must identify which savior? Which orientation of Messianism? Messianism about what situation?

Conclusion
Waiting for the savior is not just waiting for the promised savior of religion. And in other words, Messianism is not just waiting for the promised savior of religion. Although it is generally understood this way. Messianism is a more comprehensive concept. Waiting for the promised savior of religion is a form of it. Messianism as “waiting for an agent to exit a situation” It flows in all levels of human life. This means that the promised savior of religion is the agent that is supposed to create exit a situation. But a situation that believers feel. Non-believers feel a different situation. Waiting for them is another form of waiting. The agent of to exit a situation for them is different from the religious form. Therefore, Messianism is not only a religious concept. And it is not only related to the predecessors. And it is not only related to the geographies that are the origin of religions. Messianism is also ongoing in the modern era. On the other hand, Messianism can be collective or individual. A person can wait for an agent to create a way exit of a situation for him. While this may not be a collective desire. And vice versa. Also, the savior can be a person, or a group. Like an army in the eyes of the people of a city.
Keywords
Messianism
situation
orientation
exit
agent
پین‌سنت، جان (1380)، شناختِ اساطیرِ یونان؛ ترجمۀ باجلان فرخی، چاپ اوّل، تهران: اساطیر.
جعفریان، رسول (1391)، مهدیانِ دروغین؛ چاپ اوّل، تهران: نشر علم.
حق‌پناه، جعفر (1398). «عراقی‌ها برای خروجِ نظامیانِ امریکایی از خاکِ کشورشان، یکپارچه نیستند»، سایتِ دیپلماسی ایرانی، انتشاریافته به تاریخِ 06/11/1398، www.irdiplomacy.ir. 
حیدری، آرش (1399)، واژگونه‌خوانیِ استبداد ایرانی؛ چاپ اوّل، تهران: انتشارات مانیا هنر.
خراسانی، شرف‌الدّین (1350)، نخستین فیلسوفانِ یونان؛ چاپ اوّل، تهران: شرکت سهامی کتاب‌های جیبی.
دریدا، ژاک (1388)، مواضع؛ ترجمۀ پیام یزدانجو، چاپّ سوّم، تهران: نشر مرکز.
دریدا، ژاک (1399)، نوشتار و تفاوت؛ ترجمۀ عبدالکریم رشیدیان، چاپّ چهارم، تهران: نشر نی.
زرگری‌نژاد، غلام‌حسین (1380)، احکام الجهاد و اسباب الرّشاد؛ چاپ اوّل، تهران: بقعه.
زیمل، گئورگ (1401)، شوپنهاور و نیچه، ترجمۀ شهنازِ مسمّی‌پرست، چاپ چهارم، تهران: نشر علم.
زیمل، گئورگ (1400)، مقالاتی دربارۀ دین؛ ترجمۀ شهنازِ مسمّی‌پرست، چاپ سوّم، تهران: ثالث.
شوایتزر، هارولد (1401)، در بابِ انتظار؛ ترجمۀ مهیار آقایی، چاپ سوّم، تهران: بیدگل.
غنی، قاسم (1383)، تاریخِ عصرِ حافظ؛ تهران: انتشارات زوار.
فوکو، میشل (1393). «پروبلماتیزه کردن چیست؟»، ترجمۀ محمّدمهدی اردبیلی، سایتِ پروبلماتیکا، انتشاریافته به تاریخِ 22/05/1393، www.problematica-archive.com.
کاشف الغطاء، شیخ جعفر (1380)، کشف الغطاء عَن مُبهَمات الشّریعة الغرّاء؛ به تحقیقِ عبّاس تبریزیان و محمّدرضا ذاکری و عبدالحلیم حلّی، جلد اوّل، چاپ اوّل، قم: مرکزِ انتشاراتِ دفترِ تبلیغاتِ اسلامی.
کتاب مقدّس (1388)، ترجمۀ فاضل‌خان همدانی، ویلیام گِلِن، هنری مَرتِن، چاپ سوّم، تهران: اساطیر.
هگل، گئورگ ویلهلم فردریش (1401)، پدیدارشناسیِ روح؛ ترجمۀ سیّد مسعود حسینی و محمّدمهدی اردبیلی، چاپّ سوّم، تهران: نشر نی.
Bloch, Ernest (1996), The Principle of Hope, vol 1, Third Printing, translated by Neville Plaice, Stephen Plaice, Paul Knight, Massachusetts: The Mit press.
Diario AS (26 de noviembre de 2023). "Pichichi al rescate", ano LVI, num 19170.
Hesiod (1988), Theogony and Works and Days, translated by M.L. West, New York: Oxford university press.
Josephus (1928), The Jewish War, books IV- VII, translated by H.St.J Thackeray, Massachusetts: Harvard university press.
Shklovsky, Viktor (1991), Theory of Prose, Translated by Benjamin Sher, Illinois: Dalkey Archive Press.
Shklovsky, Viktor (2017), Viktor Shklovsky; A Reader, edited and translated by Alexandra Berlina, New York: Bloomsbury Academic.
Sociological Cultural Studies
Volume 16, Issue 1 - Serial Number 55
Spring 2025
Spring 2025
Pages 31-68

  • Receive Date 06 January 2024
  • Revise Date 07 July 2024
  • Accept Date 07 July 2024
  • Publish Date 22 May 2025