شناخت عقلي و شهودي انسان نسبت به احد و احد نسبت به خود و غيرخود در فلسفه افلوطين

Man’s Intellectual and Intuitive Knowledge of the One and the One’s Knowledge of Himself and other than Himself in Plotinus’ Philosophy

مقاله حاضر تحقيقي است در اينباره كه براساس ديدگاه افلوطين آيا انسان ميتواند شناخت برهاني و استدلالي از احد داشته باشد يا خير؟ و آيا ميتواند توصيف و بياني از او ارايه بدهد يا خير؟ همچنين آيا انسان قادر به شناخت شهودي و حضوري از احد هست يا خير؟ احد نسبت به خود از چه نوع شناختي برخوردار است، شناخت عقلي برهاني يا شناخت عقلي شهودي؟ افلوطين بر اين باور است كه انسان قادر به تفكر نظري و شناخت عقلي استدلالي از احد نيست و بدين‌سبب نميتواند توصيف و بياني از او ارايه نمايد ولي انسان در يك شرايط خاص قادر به شهود احد و دريافت حضوري او خواهد بود و بنحوي اتحاد با احد پيدا خواهد كرد. تفكر و انديشه استدلالي كه در ذات خود ملازم با كثرت است در احد ذاتاً بسيط و محض راه ندارد، ازاينرو او بنحو شهودي خودآگاه است و چون مبدا همه چيز است و همه چيز در او حضور دارند، بنحوي كه از خود آگاه است از غيرخود نيز آگاه است.

The present paper explores whether, based on Plotinus’ view, man can have a demonstrative and inferential knowledge of the One. It also tries to provide answers to the questions of whether he can describe and explain Him, whether he is capable of having an intuitive and presential knowledge of the One, what kind of knowledge the One has of Himself, and, finally, whether this knowledge is of an intellectual demonstrative nature or of an intellectual-intuitive type. Plotinus believes that man is not capable of attaining a theoretical concept and intellectual-demonstrative knowledge of the One. Therefore, he cannot provide a description and explanation for Him. Nevertheless, he will be able to have intuitive knowledge and presential knowledge of the One under certain conditions. In this case, he will become one with the One in some way. Demonstrative thinking, which is concomitant with plurality in its essence, has no way into the essentially simple and pure One. Accordingly, He is intuitively self-conscious, and since He is the Origin of everything, and since everything is present in Him, He is aware of other than Himself in the same way that He is aware of Himself.