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تفسیر غزالی از علم‌النفس ارسطویی و نقد آن | ||
| پژوهش های هستی شناختی | ||
| مقاله 13، دوره 11، شماره 21، شهریور 1401 اصل مقاله (522.77 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22061/orj.2022.1756 | ||
| نویسندگان | ||
| هاجر نیلی احمدآبادی1؛ حسین کلباسی اشتری* 2 | ||
| 1دانشجوی دکترای فلسفه تطبیقی، دانشکده ادبیات و زبان‌های خارجی، دانشگاه علامه طباطبایی، تهران، ایران | ||
| 2استاد، گروه فلسفه، دانشکده ادبیات و زبان های خارجی، دانشگاه علامه طباطبایی، تهران، ایران | ||
| تاریخ دریافت: 31 اردیبهشت 1401، تاریخ بازنگری: 15 مرداد 1401، تاریخ پذیرش: 18 مرداد 1401 | ||
| چکیده | ||
| این پژوهش در پی یافتن پاسخ این پرسش است که غزالی تا چه حد در ارائة تعریفی از نفس پیرو ارسطو بوده است و آیا تفسیر وی از علم‌النفس ارسطویی، تفسیری کلامی و الهیاتی است یا تفسیر محض فلسفی است و یا هر دو رویکرد را دربردارد. ارسطو ضمن ارائة دو گونه تعریف طبیعی و مابعدالطبیعی از نفس، در تعریف طبیعی نفس را مرتبط با بدن می‌داند و در تعریف مابعدالطبیعی، آن را مستقل از بدن و شناختش را در ارتباط با شناخت موجود زنده می‌داند؛ اما غزالی با رویکردی دینی و از منظر شریعت، شناخت حقیقت نفس را موضوعی مرتبط با حقیقت مرگ و خودشناسی در نظر می‌گیرد و بر لزوم شناخت نفس انسانی برای نیل به معرفت الهی تأکید می‌ورزد. وی نفس را آینه‌ای می‌داند که نظاره در آن، دیدار حق را به دست می‌دهد. غزالی در تعریف فلسفی خود از نفس مانند ارسطو بر کمال اول بودن نفس تصریح می‌کند و معتقد است نفس فقط با عقل ادراک می‌شود. | ||
| کلیدواژه‌ها | ||
| علم‌النفس؛ ارسطو؛ غزالی؛ تعریف نفس | ||
| عنوان مقاله [English] | ||
| Ghazali's Interpretation of Aristotelian Psychology and its Critique | ||
| نویسندگان [English] | ||
| Hajar Nili Ahmadabadi1؛ Hossain Kalbasi Ashtari2 | ||
| 1PhD Student, Comparative Philosopphy, Faculty of Persian Literature and Foreign Languages, Allameh Tabataba'i University, Tehran, Iran | ||
| 2Professor, Department of Philosophy, Faculty of Persian Literature and Foreign Languages, AllamehTabataba'i University, Tehran, Iran | ||
| چکیده [English] | ||
| This research wants to find the answer of this question that in defining soul by Al-Ghazali, how much he has followed Aristotle and is Al-Ghazali's interpretation of the Aristotelian psychology, a theological interpretation, or philosophical one, or both of them. Aristotle, while presenting two types of natural and metaphysical definitions of the soul, in natural definition, considers the soul relation to the body and in metaphysical definition, independent. He considers the knowledge of the soul in relation to the knowledge of the living being, but Al-Ghazali, with a religious approach and from the perspective of Shari'at, considers the knowledge and truth of the soul, related to the truth of death and self-knowledge; emphasizing the need to know the human soul to achieve divine knowledge. He considers the soul as a mirror, looking into which, one may meet God. In his philosophical definition of the soul, Al-Ghazali like Aristotle, states that the soul is the first perfection and believes that the soul is perceived only by reason. | ||
| کلیدواژه‌ها [English] | ||
| Psychology, Aristotle, Al-Ghazali, Definition of the Soul | ||
| مراجع | ||
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