Revisiting Goethe's Influence from Hafez and the Role of New Technologies in Human Transformation

Hamadan – A ceremony marking Hafez Day was held in Hamadan, where participants revisited Goethe's influence from Hafez and the role of new technologies in human transformation.

According to the reporter of Iran's Ambassador Arjan (Ambassador Arjan) in Hamadan, the professor of Bo Ali Sina University and Hafezologist at this ceremony, by examining the intellectual and literary relationship between Hafez and Johann Wolfgang von Goethe, emphasized the need to revise the common perceptions about the influence of this German poet and thinker on Persian literature and stated: Our understanding of the relationship between Hafez and Goethe is not complete and in the general view, there is an impression that Goethe was not a well-known figure before he met Hafez and after he met Hafez His poems have achieved a prominent literary position, while this perception is not consistent with the facts of Goethe's life and literary career.

Referring to Goethe's life and literary status, Seyyed Mustafa Hosseini stated: Goethe was born in 1749 and died in 1832, and due to his position and influence in the history of German literature, a period of literary developments in this country is known by his name.

He continued: Goethe had become a prominent figure in German literature before the publication of "Eastern and Western" Diwan in 1819, and he was about 69 years old at that time, so he cannot be considered a young poet who was completely influenced by Hafez or who acquired his literary identity from him.

Referring to the position of Goethe's works in Germany and Iran, this university professor added: In Germany, Goethe's name is more than anything connected with the play "Faust". A work that is rooted in European legends and myths, and Goethe spent a large part of his literary life on it. On the other hand, in Iran, attention to Goethe is mainly tied to the "Eastern-Western" divan, which has caused parts of his extensive literary career to receive less attention. This is despite the fact that Goethe had become famous in Europe with his important works before dealing with the literature of the East.

Referring to the role of the novel "The Sufferings of Young Werther" in Goethe's fame, Hosseini said: Goethe's name first resonated in Europe when he published the novel "The Sufferings of Young Werther" at the age of 24. This work found such a place in European literature that Napoleon Bonaparte read it seven times and Goethe was proud of this work of his youth until the end of his life.

He stated: In this novel, he depicted a character who commits suicide, and Werther can be considered a classic example of a suicidal character in literature. A work that played an important role in establishing Goethe's position as one of the outstanding figures of European literature.

Referring to Goethe's point of view about world literature, he stated: Goethe believed in the theory of world literature and tried to provide mutual understanding and closeness between them through the interaction between the cultures and literature of different nations. From this point of view, the "Eastern-Western" divan should be considered a conscious attempt to establish a connection between the literary tradition of the East and the West.

Hosseini stated that this work was not well known in Germany for several decades, while in Iran it has become one of the most important axes of Goethe's knowledge, saying: the difference that shows the position of a literary work can be different in different cultures.

This Hafez scholar also pointed to the lesser-known aspects of Goethe's encounter with Persian poetry and said: One of the remarkable points in Goethe's view of Hafez is his attention to the humorous aspect of a significant part of this Iranian poet's poems.

According to him, Goethe was one of the first to emphasize the existence of layers of humor in an important part of Hafez's poetry, an issue that can be important in a more accurate understanding of Hafez's intellectual world and his poetic expression.

Pointing out that paying attention to this aspect of Hafez's poetry shows that Goethe's encounter with Persian literature was not limited to imitation of romantic or mystical themes, but was accompanied by a kind of literary interpretation and reception, adding: The idea that Goethe was exclusively influenced by Hafez is wrong, and another misconception is that we should not consider Goethe solely influenced by Hafez. While Saadi also played a role in the formation of some of his views and works, and one can examine signs of inspiration from Saadi in about 20 of Goethe's works.

He reminded: In addition, "Sharghi Gharbi" divan ends with a reference to Saadi, which can be a sign of the breadth of Goethe's sources of inspiration in Persian literature.

Referring to the scope of Goethe's Iranological studies, he continued: Goethe has about 60 essays related to Iran and Iranian culture, which is a remarkable collection in terms of its breadth and diversity, and shows the different dimensions of his interest in the East.

New words should be expected from new generations

A Hafez scholar from Hamadani also emphasized the necessity of using the ideas of new generations and stated: The truth is that new words should be expected from new generations, because no matter how flexible, intellectual, searching and persevering a person is, he gradually gets attached to his thoughts and views and may be fixed in the same intellectual framework. Therefore, each generation is raised in a certain intellectual and cultural atmosphere and it will be difficult to cross the frameworks that have been formed over the years.

Referring to the effect of the change of generations on the dynamics of thought and intellectual currents, Hossein Tahdibi added: One of the psychologists believed that intellectual currents in world universities were more dynamic in the past, and one of the reasons for this can be found in the average lifespan of humans. In the periods when the average human life was about 50 years, generations replaced each other with a shorter time interval, and with the change of generation, the ground for the entry of new views and ideas was also provided.

Tahdeibi continued: Today, with the help of medical advances, the average life expectancy of a person has increased, and in academic environments, professors may remain in their scientific chairs for many years and defend and protect the views they believe in.

He continued: The continuation of this situation, if there is no ground for criticism and intellectual development, can affect the dynamics of the academic environment and provide ground for intellectual stagnation among professors and students.

Referring to the role of new technologies in the evolution of human thought, he noted: Some consider artificial intelligence a blessing for humans; Because this technology in today's intellectual environment can provide new grounds for questioning, reconsidering beliefs and confronting different points of view and making people think more.

Tahzaibi clarified: the correct use of artificial intelligence can help to break repetitive thought frameworks and open new paths for thinking.

The cultural deputy of the General Department of Culture and Islamic Guidance in Hamedan also stated that Hafez Day is a day to promote love and friendship in the eyes of elders and writers and said: Hafez is both earthly and heavenly, he is a character that we must observe relativity in the field of reviews because it is necessary.

Pointing out that Hafez should be seen in the spiritual, human and spiritual dimension, Majid Froutan added: Hafez is the owner of thoughts and ideas, he is the initiator and continuation and what we need today for Hafez and others like Hafez is that we should look for the analysis of Hafez's thought because it is necessary to analyze the thoughts of Hafez and the elders in order to address them in scientific circles.

While emphasizing the importance of analysis in Hafez's thought, the cultural deputy of the General Directorate of Culture and Islamic Guidance in Hamedan said: If we reach this point in society, especially in literary circles, we will have a new word because they are our cultural symbol.

Emphasizing that we should have a new way of thinking and use modern tools in introducing and criticizing elders, he said: If we have a new plan and idea, we can create attraction and attract everyone to our field of work.

Emphasizing that we should introduce a new plan in the forums and create an effect, Frouten said: those who have a plan for the seniors' programs for the next year, should present it so that we can start persuasion with a new word.

Emphasizing that everyone should submit their opinions and review, he added: Hafez is considered a symbol of moderate poetry and everyone should review and review with moderation.

Hamedan - Hafez Day was celebrated in Hamedan, and in this ceremony, the influence of Goethe on Hafez to the role of modern technologies in human evolution was reviewed.

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