خطاي شناختاري عقل و راه مصون ماندن از آن از منظر ابن سينا

The error of rational understanding and the way of avoiding it from the perspective of Ibn Sina

خطا به عنوان منشا شك‌گرايي از ديرباز مورد توجه معرفت‌شناسان بوده است. فيلسوفان مسلمان مانند ابن‌سينا اگرچه به طور مستقل اين بحث را مطرح نكرده‌اند، ولي در ضمن مباحث فلسفي خود در موارد مختلف به اين مساله پرداخته‌اند؛ در مقاله‌ي حاضر كوشش شده است تا چگونگي خطاي شناختاري عقل و شيوه مصون ماندن ذهن از خطا از منظر ابن‌سينا مورد بررسي قرار گيرد. ابن‌سينا با تاكيد بر اينكه خطا در عقل ساختارمند (sistematik) و فراگير نيست، بر اعتبار اين قوه ادراكي بشري اصرار مي‌ورزد. وي با دفاع از اولين اوليات يعني قاعده امتناع اجتماع و ارتفاع نقيضين و مطابق با واقع دانستن اين اصل، پايه يقيني براي دانش بشري ترسيم مي‌كند و اعتبار ديگر معارف را بر پايه اين ادراك واقع‌نما تبيين مي‌كند. او خطاي در عقل را به خاطر وجود موانع دروني و بيروني بر سر راه عقل و برطرف كردن اين موانع را شيوه مصون ماندن ذهن از خطا مي‌داند.

The fourth century(A.H) is considered as the most brilliant period of Islamic history and civilization, for its variety of thinking and responsible free thinking. We can call this period, the age of scientific and philosophical circles far from dogmatism and known demarcations in the religious societies, and in the same time, different from some scientific circles in the new age which consider free thinking against commitment to the religion and divine relevance. If we accept the humanism and rationalism as the connonical core of free thinking, we should call the fourth Islamic century, as one of the most liberal periods of human history which appeared centuries before western Rennaisens with orientation of human concerns and rational approaches, but did not see any controversy between this open mind and commitment to the religion. Therefore, we can accept the idea of some idiographers of fourth century that the humanism of that period was religious one with signs of philosophy and literature, and its rationalism was feeded by divine data as well as human heritage and the knowledge of ancestors. It didn't refuse dialogue with non-religious and atheist peoples. This article tries to discover the dimensions of this religious free thinking and its characteristics and theoretical bases including humanism and rationalism which are the most important bases.