پیوندهای مفید
اخبار و اعلانات
آمار
| تعداد نشریات | 13 |
| تعداد شماره‌ها | 200 |
| تعداد مقالات | 2,008 |
| تعداد مشاهده مقاله | 2,679,490 |
| تعداد دریافت فایل اصل مقاله | 1,936,889 |
تبعات علیت بر مبنای سه سیر فلسفی ملاصدرا | ||
| پژوهش های هستی شناختی | ||
| مقاله 6، دوره 12، شماره 24، اسفند 1402 اصل مقاله (542.08 K) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22061/orj.2024.2061 | ||
| نویسنده | ||
| علی بابایی | ||
| دانشیار گروه فلسفه و کلام اسلامی دانشگاه تبریز، تبریز، ایران | ||
| تاریخ دریافت: 22 بهمن 1402، تاریخ پذیرش: 22 بهمن 1402 | ||
| چکیده | ||
| به دلالت قراین بسیار، ملاصدرا سه مرتبه سیر فلسفی اصالت ماهیت، اصالت وجود وحدت تشکیکی و اصالت وجود وحدت شخصی را تجربه کرده است؛ حال مساله اصلی این است که مباحثِ مرتبط با علیت از این تحول، چگونه تاثیر پذیرفتهاند؟ ما در این مقاله با روش استدلالی، تحلیلی و استنادی نشان میدهیم در مبحث مربوط به تقدم و تاخر، انحای تقدم و تاخری که بر رابطه علی و معلولی متکی است، به دلیلِ تفاوتِ تفسیرهای مختلف از علیت بر مبنای سه سیر، دچار تحول شدهاند؛ تقدم و تاخر بالماهیه، متناسب با سیر اول، تقدم و تاخر بالحقیقه و المجاز متناسب با سیر دوم و تقدمِ بالحق متناسب با سیر سوم است. در مبحثِ مربوط به نسبت عدم با مباحث فلسفه، بر مبنای نگاه ماهوی مباحث عدم به فلسفه راه مییابد در حالی که متناسب با سیر دوم مباحث مربوط به عدم از فلسفه رخت بر میبندد و متناسب با سیر سوم مبحث وجود و عدم با ظهور و خفا جایگزین میشود. در مبحثِ تقسیمات علت و معلول، بر مبنای سیر اول و نگاه حقیقتا ماهوی تقسیم چون متکی بر اصالت وجود، اشتراک معنوی و اصلِ تشکیک است نمیتواند طرح شود؛ بر مبنای سیر دوم «اقسام»، مراتبِ یک حقیقتِ واحد هستند؛ و بر مبنای سیر سوم «اقسام» مظاهر یک حقیقتِ واحد میباشند؛ بنابراین تقسیمات علت و معلول بر مبنای سه سیر احکامِ متفاوتی به خود میگیرند. در مبحثِ «نفسیات ثلاث» نیز بر مبنای سیر اول، سه نحو وجود واجبی (فینفسه لنفسه بنفسه)، جوهری (فینفسه لنفسه بغیره) و عرضی (فینفسه لغیره بغیره) تحقق دارد؛ اما بر مبنای دیدگاه نهایی صدرایی وجود تنها منحصر در قسمِ اول است و مابقی وجودات فیغیره و عینالربط به این وجود واحد هستند. | ||
| کلیدواژه‌ها | ||
| سه سیر؛ اصالت ماهیت؛ اصالت وجود وحدت تشکیکی؛ اصالت وجود وحدت شخصی؛ علیت | ||
| عنوان مقاله [English] | ||
| The Following Issues of Causality according to the Three Philosophical Journeys of Mulla Sadra | ||
| نویسندگان [English] | ||
| Ali Babaei | ||
| Babaei, Ali. Associate professor of Islamic philosophy and theology, Tabriz University, Tabriz, Iran | ||
| چکیده [English] | ||
| According to many evidences, Mulla Sadra has experienced three philosophical journeys of the originality of nature, the originality of the existence of gradational oneness, and the originality of the existence of personal oneness. Now, the main question is whether the following issues of causality are also affected by these three journeys or not? In this article, we have analyzed some important issues related to the issue of causality with analytical, citation and rational methods to determine how the event evolutions and to find out its connection with the three mentioned journeys of Mulla Sadra. In the issue related to precession and recency, the aspect of precession and recency which is based on causal and effectual relationship, have been transformed due to the difference of different interpretations of causation based on three journeys. The precession and recency of bẽl-māhiyyā (= in nature) is proportional to the first journey, the precession and recency of bẽl-ḣaqqiqậ (= in reality) is proportional to the second journey, and the precession and recency of bẽl-ḣaqq (= in veritable) is proportional to the third journey. In the issues related to the relationship of negation with the issues of philosophy, according to the first journey, the issues of negation are related to philosophy, while according to the second journey, the issues related to negation are left out of philosophy, and according to the third journey, these issues are replaced by arcane and manifestation. In the issue of divisions of cause and effect, according to the first journey, the division based on the originality of existence, sharing in spiritual, and the principle of gradation cannot be proposed. According to the second journey, the divisions of cause and effect are stages of a single truth, and according to the third journey, they are manifestations of a single truth; therefore, the divisions of cause and effect according to the three journeys have different characteristics. In the issue of the souls of the three models according to the three journeys, there are three types of existential, substantial, and accidental, but according to the final point of view of Mulla Sadra, existence is only unique in the first type and the rest of the existences are completely dependent on this Existence (= Allāh Taālā). | ||
| کلیدواژه‌ها [English] | ||
| Three Journeys, The Originality of Nature, The Originality of the Existence of Gradational Oneness, The Originality of the Existence of Personal Oneness, Causality | ||
| مراجع | ||
|
Ibn Sīnā H. “al-Ishãrat wa al-Tanbîhat”, Qom: Bústan-e Kitab; (2002). Arabic. -------- “al-Tāliqat”, Qom: Maktāb al-Āllam al-Islami; (1983). Arabic Akbarian R. “Transcendental Wisdom and Contemporary Philosophical Thought”, Tehran: Sadra Islamic Wisdom Institution; (2007). Persian Anvari S. Hashemi Attar, Kh. “A Study of Priority and Posteriority through Substantiality and its Historical Background in Islamic Philosophy”, History of Philosophy; (2019); Vol.10, No.2. Babaei A, Mousavi,SM, Three Levels of movement based on three philosophical journeys of Mulla Sadra, Journal of Philosophical Investigation (Tabriz University) (2022). Babaei A, God, The Only Substance of existence, The evolution of Substance and Accident Based on the Three Stages of Mulla Sadra's Philosophical Journeys. The Journal of Religious Thought of Shiraz University. (2019). -------, (2022), Topics of Science Based on Three Philosophical Journeys, Essays in Philosophy and Theology, Ferdowsi University of Mashhad, Year 55 - Number 1 - Serial Number 110 - Spring and Summer 1402, Pp. 33-55. ------, The Evolutions of Science (Elm) According to The Three Philosophical Journeys; The Originality of Nature, The Originality of Existence of Gradational Oneness and The Originality of Existence of Personal Oneness, Journal of Philosophical Investigation, (2022), (44) 17, 108-129. Babaei A, Mousavi SM, "The Problem Of "Time" In Three levels of Sadr Al-Mutalahin's philosophical Journeys", Philosophical Knowledge, (2020), 19, 1, 73, Pp. 64-49 Saadatmand M, Babaei A, The Evolution of the Concept of "Abstraction" in Three Philosophical Frameworks. Islamic Philosophy and Theology, (2022), 113-97, (1)56. Al-Taftazani M. “Sharh al-Māqasid”, Qom: al-Sharif al-Razi; (1991). Arabic. Javadi Amoli A. “Raḥiq Mākhtoum”, Vol.8, Qom: Isra Publications; (2003). Persian. -------- “Raḥiq Mākhtoum”, Vol.2, Qom: Isra Publications, First Edition; (2014). Persian. -------- “Raḥiq Mākhtoum”, Vol.16, Qom: Isra Publications, First Edition; (2016). Persian. Haeri Yazdi M. “pyramid of existence”, Tehran: Institute of Cultural Studies and Research. (1982). Persian. Zanuzi A. “al-Tāliqat al-Asfar”, Tehran: Itîlaāt; (2000). Arabic. Sabzevari MH. “Explanation of the Manzomeh”, Tehran: Nashr-e Naab; (1990). Arabic. Sajjadi J. “Dictionary of Philosophical and Theological Sciences”, Tehran: Amir Kabir; (1996). Persian. Mửnẩazah M. Kavandi S. “The Evolution of Mullā Ṣadrā from the Originality of the Existence of Gradation Oneness to the Originality of the Existence of Personal Oneness”, Journal of Hikmat Sadraei; (2017). Vol.5, No.2. Saādat Mostafavi H. Beheshtinejad M. Alizade B. “Reconstruction of the Three-level Explanation of “Causality in Transcendent Philosophy (Al-Hikmat al-Muta’āliah)”, Sadraei Wisdom; (2013). Vol.2, No.1. Tabatabai MH. “Nihāyat al-Hikmah”, Qom: Publication Center of Islamic Propaganda Office of Qom Seminary; (1995). Arabic. Obûdiat A. “An Introduction to Hikmat Sadraei's System”, Qom: Imam Khomeini Educational and Research Institute. (2009). Persian. Al-Iji A. “Sharh al-Mavaqif”, Qom: al-Sharif al-Razi; (ND). Arabic. Badi-al-Molk ME, “al-Maặshaer”, Tehran: Tảhửra. (1984). Persian. Motahhari M. “Collection of Works”, Tehran: Sadra; (1997). Persian. Ehsaei, A. “Sharh al-Maặshaer”, Beirut: al-Balagh; (2006). Arabic. Qutb al-Din al-Shirazi M. “Sharh Hikma al-Ishraq”, Tehran: Sadra Islamic Wisdom Institution; (2013). Arabic. Mullā Ṣadrā M. “al-Shawahid al-Rúbubiyyah”, Beirut: Institute of Arab History; (1981). Arabic. -------- “Hikmat Al Muta'alyah fi Ἇsfar al-‘aqliyya al-arba‘a”, Beirut: Dậr al-Ἇhyyậ; (1981). Arabic. -------- “Tafsir al-Quran”, Qom: Bidar; (1987). Arabic. -------- “Hikmat Al Muta'alyah fi Ἇsfar al-‘aqliyya al-arba‘a”, Qom: al-Mustafawi Publications; (1989). Arabic. -------- “al-Risảla fi al-Hửduth”, Tehran: Sadra Islamic Wisdom Institution; (2000a). Arabic. -------- “al-Mảzahir al-Ilahiyya”, Tehran: Sadra Islamic Wisdom Institution; (2000). Arabic. -------- “Sharh al-Shîfa”, Tehran: Tehran: Sadra Islamic Wisdom Institution; (2003). Arabic. Mullā Ṣadrā M, Nouri A, “Hashiyya”, Tehran: Institute of Cultural Studies and Research; (1984). Persian. Naraqi M, “al-Lửmaat al-Arshieh”, Karaj: Aẖd; (2002). Persian. Hidaji M, “al-Taaliqa ala Manzomeh”, Tehran: al-Aảlami; (1986). Arabic. | ||
|
آمار تعداد مشاهده مقاله: 99 تعداد دریافت فایل اصل مقاله: 59 |
||