چکیده:
تغییر جایگاه ایران‌شناسی به ایران‌شناختی از آنجا ناشی می‌شود که بنیان الگوی «شناخت» دچار تحول شده‌است. در ایران‌شناختی، اصل «دوگانگی دکارتی» مندرس شده، فرض شده‌است. در اینجا انسان به‌عنوان شناسنده صِرف تلقی نمی‌شود بلکه شناخت را محصول مشترک بین شناسنده و پدیده دانسته و بر این سیاق الگوهای شناخت و کالبدشکافی علمی ایران، دستخوش تغییرات بنیادی می‌شود. از یک سوء نحوه بازتاب داده‌ها در ذهن پژوهشگر اهمیت می‌یابد و از سوی دیگر نقش سرزمین ایران در ایجاد منطق و نوع تجربه زیسته‌ای که ساکنان این سرزمین از زیستن در ایران آموخته‌اند، مطرح می‌شود. به‌بیان‌دیگر، هویت مکانی نقش عمده‌ای در نوع شناخت منتج از خِرد عاطفی ساکنان خود، دارد. در ایران‌شناختی، پژوهشگر و نحوه بازتاب داده‌ها در ذهن او اهمیت پیدا می‌کنند. زیرا حاصل چنین تحلیلی در قالب مؤلفه‌های فرهنگی، اجتماعی و زبانی پژوهشگر صورت‌می‌گیرد و بدین ترتیب تأثیرگذاری و تأثیرپذیری الگوی دیرینه فهم و دانش هر پژوهشگری با آنچه ادراک معنا می‌کنیم، به رسمیت شناخته می‌شود. به سخن دیگر مبانی شناخت به قلمرو فرهنگ و ویژگی‌های جامعه‌شناختی رصدکننده معطوف می‌شود. این چرخش بنیادین در اصول ایران‌شناختی را باید نخست مدیون طرح نظریه «هویت آینه‌ای» و «دستگاه جغرافیایی ایران» دانست. این الگو از تأمل در پدیده‌ها، قلمرو جدیدی از درک و شناخت از ایران و ایرانیت برای ما به وجود آورده که می‌تواند ما را در شناخت بهتر فضای ایران، ارتباط منطقی‌تری با محیط و فهم تفاوت‌های فرهنگی و چرایی مانایی ایران در طول اعصار کمک کند. بنابراین، در ایران‌شناختی نه‌تنها ذهن و طرحواره‌های ذهنی پژوهشگر بلکه طرحواره‌های ذهنی ساکنان و رمزگشایی تصویر ذهنی آنها هم مورد توجه است. در این روش «معناداری زمین» که یک استعاره مفهومی از تأثیر زمین‌بر فهم و منطق شناخت ساکنان آن است، شکل می‌گیرد.
1.Abstract Changing the status of "Iranian studies" to “Iranistics " comes from the fact that the basis of the model of "Knowledge" has undergone a transformation. IN authentic Iranian studies, "Descartes' duality"; old and rejected, is assumed. Here, man is not considered as a mere knower, but knowledge is considered as a joint product between the knower and the phenomenon, and in this context, the patterns of knowledge and scientific autopsy of Iran undergo fundamental changes. On the one hand, the way information is reflected in the researcher's mind is important, and on the other hand, the role of the land of Iran in creating logic and the type of lived experience that the residents of this land have learned from living in it is expressed. In other words, place identity plays a major role in the type of knowledge resulting from the emotional intelligence of its residents. In Iranian studies, the researcher and the way the data is reflected in his mind become important. Because the result of such an analysis takes place in the form of the researcher's cultural, social and linguistic components, and therefore the influence and impact of the long-standing pattern of understanding and knowledge of each researcher is recognized by what we mean.In other words, the basics of knowledge are directed to the realm of culture and sociological features of the observer. This fundamental turn in the principles of Iranian studies should first be attributed to the theory of "Mirror Identity" and "Geographical Device of Iran".This pattern of reflection on phenomena has created a new realm of understanding and knowing Iran and being Iranian for us and can help us to better understand the atmosphere of Iran. And create a more logical connection with the environment and understanding of cultural differences. And explain the reasons for Iran's immortality throughout the ages. Therefore, in Iranian Studies, not only the researcher's mind and mental schemes, but also the residents' mental schemes and the decoding of their mental image are of interest. In this method, the "meaning of the land" is formed, which is a conceptual metaphor of the effect of the land on the understanding and logic of the knowledge of its inhabitants. 2- Introduction The recognition of various texts from Iran will be done by interpreting them through semiotic and semantic analysis until reaching the field of semantics and usage. Understanding the difference between Irenology and "Iranian knowledge" will help us present Iran not only as a hard truth but also as an interpretable reality and a factor in the epistemological logic of its inhabitants' thoughts and experiences. This perspective reveals the secret of Iran's cultural unit's immortality and permanence, based on culture and a rich cultural ecology, rather than race or nationalism. In this article, we discuss cultural Iran, Iranian identity based on Sapir-Whorf's (1960) theory, an epistemological identity, and introduce it. 3- Material & Methods A question arises here: One question arises: why has Iran, among its 15 neighboring countries with a history of independence, always remained a cultural and independent unit in history's context? We can answer this question by referring to several central theories in the field of epistemology. In this article, we analyze two important epistemological features of Iran, relying on the theory of several researchers who are experts in this field. The phenomenological approach and the benefit of "text analysis" led to six new theories about Iran's land, resulting in a semantic autopsy. To achieve the research's goals, we studied the sources of the six theories, re-read and analyzed the texts, deduced the extracted conceptual propositions about Iran's characteristics, and explained the importance of each one. 4- Discussion of Results & Conclusions The research indicates that the change in researchers' approach from Irenology to Iranian knowledge defines new horizons of the cognitive understanding of the inhabitants of the land of Iran for us and leads to the mechanism of the influence of place in the epistemological framework of Iranians. Studies have shown that Iranian studies can explain many cultural events our national rituals and celebrations and how the inhabitants of Iran understand their biological place. This issue can help us in understanding the biological, cultural, and social structure existing in Iran in the field of epistemology. As mentioned in the geographical framework of Iran, many of our collective and cultural behaviors are teachings that the place has instilled in them in the form of experimental and emotional knowledge. Therefore, the concept of Iranianism is also separated from the classic forms of race, blood, and nationalism, which usually do not have documented scientific support. Iranianism is presented in the field of epistemology in this way: the inhabitants of the land of Iran, since they have lived in this place, have a special mental and intellectual framework under the influence of the place's identity and think according to its cultural place. Reference 1- Adibzadeh, Majid (1388). Epistemological Democracy, Phoenix Publications, first edition, Tehran. 2- Spiren, Ann Whiston (1387). Manzar language, translated by Seyed Hossein Bahraini and Behnaz Aminzadeh, Tehran University Press. Second edition, Tehran. 3- Baba Jamali, Farhad (1391). 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