شيخ اشراق و مسيله وجود ذهني

Shaykh Ishraq and the Problem of Mental Existence

شيخ اشراق از موافقان نظريه وجود ذهني است و براي اثبات آن برهان اقامه كرده است. او به تمايز عالم ذهن و عين و وجود صور معقوله در ذهن اذعان مي‏كند، اما ملاك ادراك و تعقل از نظر وي صورت معقوله نيست. ادراك حقايق از نظر سهروردي با شهود مستقيم و بي‏واسطه نفس حاصل مي‏شود كه او آن را علم اشراقي مي‏نامد. پس ملاك ادراك از نظر او علم اشراقي نفس است؛ و صورت معقوله كه همراه با علم اشراقي در ذهن حاصل مي‏شود و به عقيده شيخ اشراق وجودي مثالي دارد، تبعي و ثانوي به‏شمار مي‏آيد. نفس با علم اشراقي به درك اشيا نايل مي‏شود و در اين هنگام براساس برهان شيخ اشراق صورت شي‏ در ذهن وجود پيدا مي‏كند. بنابراين اعتقاد سهروردي به وجود ذهني با علم اشراقي ناسازگار نبوده، قابل جمع است.

Shaykh Ishraq is among the proponents of the theory of mental existence and has offered argumentations for it. He acknowledges the distinction between the world of subject and the world of object as well as the existence of intelligible forms in the mind; but the intelligible form, for him, is not the criterion for perception and intellection. understanding realities, for Suhrawardi, is realized through direct and immediate intuition of the soul, which he calls ‘the illuminative knowledge’. For him, then, the criterion for understanding is the illuminative knowledge of the soul; and the intelligible form, which is formed in mind along with illuminative knowledge and is an ideal being, is considered secondary and subordinate. The soul gains knowledge of objects through illuminative knowledge and, based on the argument offered by Suhrawardi, it is at this moment that the form of the object is realized in mind. Therefore, Suhrawardi’s belief in mental existence is not incoherent with illuminative knowledge, and they may be reconciled.