انسان، شالوده هستي (تحريري از جايگاه انسانشناسي در حكمت متعاليه)

Man as the Foundation of Being (An Interpretation of the Place of Anthropology in the Transcendent Philosophy)

در آيات و روايات متعددي بيان شده است كه هستي بخاطر انسان خلق شده (اوّل ما خلق الله نوري، نور محمد (ص)) و از سويي، هدف از خلقت انسان قرب به خدا تعيين شده است؛ يعني خدا آنچنان بزرگ است كه قرب به او نيز بس عظيم بشمار مي‌آيد و انسان چنان بزرگ است كه با هدف تقرب به خدا خلق شده است. اما پرسش اين است كه مگر انسان چه دارد كه در ميانِ همه موجودات، شايسته كنيه شاهكار خلقت و خليفه خدا شده و چنين جايگاهي پيدا كرده است؟ به نظر ميرسد بركت وجودي او چنين غوغايي در هستي بپا كرده است. ابعاد وجودي انسان، پيچيدگي در ساختار او، فاعل شناسا بودنش، توصيه اديان الهي و روايات درباره او، اينكه شناخت او سبب شناخت خداي هستي است و اينكه حلّ معمّاي وجود انسان، حلّ همه معمّاي هستي است، به اين سوال انجاميده است كه «انسان چيست، كيست و چه ميكند؟» ببيان قرآن، اين پرسش و پاسخ در ساحت ربوبي از جانب فرشتگان نيز صورت گرفته است و اين دال بر اين است كه گويي شناخت انسان همه هستي و همه مشغله آفرينش است. بنام اين انسان و بدست او، جنگها بپا ميشود و بهمّت وي مفاهيم بلندي چون آزادي، صلح، عدالت، حقوق بشر و ... شكل ميگيرد، دين معنا پيدا ميكند، پيامبران اعزام ميگردند، مدارس و حوزه‌ها و دانشگاه‌ها بپا ميشوند و...؛ شگفتتر اينكه نه فقط ابعاد تكويني وجود اين موجود شگفت انگيز است كه بعد اكتسابي او هم مسيله‌ساز شده است؛ چنانكه نه فقط وجود و حيات انسانها كه فقدان آنها نيز متفاوت ميگردد و فقدان انسان مكتسِبِ كمال، ضربه‌يي سخت به انسانيّت بحساب مي‌آيد.3 از اينرو، نه فقط حكمت نظري كه حكمت عملي نيز جايگاهي شايسته در نظام فكري و تربيتي ملاصدرا دارد. بنابرين، نه همه ساله كه همه روزه نيز پژوهشدر اين مقوله تازگي دارد. امّا روشن است كه جان و نفس و روح انسان است كه ممتازش ساخته و شگفتي آفريده است، و البتّه جسم انسان نيز بدان سبب كه مَركب و آبستن روح و نفس است، مهم و ويژه خواهد بود؛ بويژه با مبناي صدرايي كه نفس انساني جسمانيه الحدوث و روحانيه البقا است، يعني از يكسو ارتباطي ناگسستني با طبيعت دارد و از سوي ديگر اتّصال معناداري با خالق هستي. زهره نفس از زمين جسم متولد و بالنده گشته و به روحانيّت ارتقا مي‌يابد. امّا پرسش اساسيتر اين است كه آيا اين موجود شناختني است و چرا شناخت وي ضرورت دارد؟ اين مقاله بر آنست تا در چارچوب و بر مبناي تفكر صدرايي به اين پرسش پاسخ گويد.

We read in several Qur’anic verses and traditions that being was created for the sake of human beings. On the other hand, we read that the purpose of creating them was to gain proximity to God. That is, God is so great that proximity to him is considered absolutely magnificent, and man is so great that he has been created with the purpose of coming close to God. However, the question is what makes man, from among all existents, worthy of such nicknames as masterpiece of creation and God’s vicegerent, and his sublime status. Apparently, it is his ontological sanctity that has created such uproar in being. The ontological dimensions of man, the complexity of his existence, his role as the subject, the recommendations of the divine religions and traditions about him, that knowing him leads to knowing God, and that the solution to the secret of his existence is the solution to the whole secret of being have all given rise to the following questions: What is man, who is he, and what does he do?” According to the Qur’an, the same question has been asked in the divine realm by the angels, which indicates that, seemingly, knowing man is the concern of the whole being and the world of creation. As we know, in the name of man and by his hands wars break out, and in the light of his efforts, some sublime concepts such as freedom, peace, justice, the human rights, etc. are created; religions become meaningful, the Prophets are sent; schools, seminaries, and universities are set up. Most surprisingly, not only are the genetic dimensions of this existent amazing, but also his acquired dimensions have given rise to some problems. That is, not only the existence and life of human beings but also their non-being is different, and the lack of a human being seeking for perfection is considered to be a great strike to humanity. Hence, both theoretical and practical philosophies hold a high place in Mulla Sadra’s philosophical and educational system. That is why there are always some new topics for research in this domain. Nevertheless, it is clear that what makes man a distinguished and outstanding existent is his soul and spirit. Of course, the human body is also particularly important because it is the carrier and container of his soul and spirit. This is specially so in Mulla Sadra’s philosophy where the human soul is corporeally originated and spiritually subsistent. On the one hand, it has an unbreakable relationship with nature and, on the other, it bears a meaningful connection with the Creator of being. The star of the soul is born in the land of the body, develops there, and then ascends to the level of spirituality. However, a more fundamental question here is whether this existent can be known, and why knowing him is necessary. The purpose of this paper is to provide some answers to these questions within the framework of Sadrian philosophy and based on its principles.