عقل و علم و تعامل آنها در منظومه معرفتي شيعه

Reason and Science and Their Relation in the Shiʹʹite System of Thought

رواج گفتمان عقل‌گرايي و علم‌گرايي را بايد فرصتي مغتنم براي ترسيم تصويري شايسته و بايسته درباره تعامل عقل، علم و دين برشمرد. در منظومه معرفتي شيعه عقل از دو منظر هستي شناختي و كاركردشناختي و علم از سه منظر1. علوم تجربي؛2. مطلق علوم؛ 3. علوم وحياني و الهامي مي‌تواند مورد توجه قرار گيرد. بر اين اساس، عقل و علم از دو حيث 1. حيث ملازمت؛ 2. حيث تاثيرپذيري مي توانند با هم تعامل داشته باشند. از حيث ملازمت، عقل با علمِ از نوع سوم رابطه تساوي برقرار ساخته كه در آن، سخن از ملازمت و معيت عقل و علم است؛ يعني هر عاقلي عالم و هر عالمي عاقل است و با علمِ از نوع اول و دوم رابطه عموم و خصوص من وجه را برقرار مي‌سازد؛ يعني عدم ملازمت و معيت عقل با علم غيرالهامي. از حيث دوم، يعني كاركرد متقابل عقل و علم، عقل جهت باروري خود علم را خوانده و علم نيز براي رشد و شكوفه اش دستش به سوي عقل بلند است. به بيان ديگر، عقل و علم موجب هم افزايي و تكامل يكديگر براي كشف حقيقت مي‌باشند. سخن آخر آنكه دين نه تنها مانع، بلكه هادي اي است كه انسان را به سوي عقل و علم والاتر و برتر رهنمون ساخته و قادر است انقلاب عقلي و علمي برپا كند.

The prevalent discourse between rationalism and scienticism is an opportunity to properly describe the relation between reason, knowledge and religion. According to the Shiʹite system of thought, reason may be observed from two perspectives – i.e. ontological and functionalist perspectives – and knowledge may be observed from three perspectives – i.e. 1- experimental knowledge, 2- absolute knowledge, 3- revelational and inspirational knowledge. As a result reason and knowledge may be related from two respects: 1- inherence, 2- impressionability. Reason and the third kind of knowledge have the relation of equality; in other words reason and knowledge are inherent and concurrent, i.e. all the learned are reasonable and all reasonable individuals are learned. Also reason and the second and third kind of knowledge have the relation of generality and peculiarity in some respect; this means reason and non-inspirational knowledge are not inherent or concurrent. From the second perspective, i.e. the bilateral function of reason and knowledge, reason needs knowledge to become enriched and knowledge needs reason to develop and flourish. In other words reason and knowledge complete and integrate each other which help to discover the reality. The final point is that not only religion is not an obstacle rather it guides human to a higher degree of knowledge and reason and can create a rational and scientific revolution. Key expressions: reason, science, the relation between reason and science, inherence, function, Shiʹite.