بررسي و تبيين اطلاق‌گرايي معرفتي در حكمت متعاليه

Considering and Explaining the Cognitive Generality in Transcendental Philosophy

در سنت فلسفه اسلامي به دليل اذعان به ناكامي نفس در دستيابي به كنه وجودي و نفس‌الامريِ اشيا مسيله اطلاق‌گراييِ معرفتي بروزي جدي مي‌يابد. اما در اين بين، نگاه ملاصدرا به اين مسيله رويكردي متمايز را ارايه مي‌دهد. صدرا در تفكر عام خويش، طبق مشرب فلاسفه، توانايي نفس در شناخت حقايق اشيا را آماج ترديد قرار مي‌دهد. با وجود اين، در رويكرد نهايي‌اش بر اساس برخي مباني وجودي و معرفتيِ تفكر خويش، دغدغه اين مسيله را طرح مي‌كند و در نهايت، راهكاري پيش مي‌نهد. ملاصدرا در گام اول اذعان مي‌دارد كه به دليل اختلاط محاكي ادراكات حسي و خيالي با نقص و شرافت وجودي محاكي ادراكات عقلي و همچنين خساست وجودي نفس كه لازمه حدوث جسماني آن است، محتمل است ادراكات نفس قرين ابهام و عدم وضوح گردد و در حد ظواهر و اعراض اشيا باقي بماند. اما وي در گام نهايي با تاكيد بر ماهيت وجودي حقيقت علم، اشتداد نفس و تعالي آن از خساست جسمانيه را مرهون فرايند وحدت عاقل و معقول مي‌داند. صدرا معتقد است به هر ميزان كه نفس در فرايند وحدت با ادراكاتش گسترش بيشتري يابد، به همان ميزان از نقايص وجودي و شواغل معرفتي تعالي مي‌يابد و در نتيجه، ادراكاتي ماخوذ از كنه و ملكوت اشيا و محاكي نفس‌الامري را به دست مي‌آورد.

Due to acknowledging in failure of the soul in achieving the noumen of things in the tradition of Islamic philosophy, the issue of the cognitive generality becomes more apparent. But Mulla Sadra’s approach towards this issue is distinct. Sadra in his general thought, according to the disposition of the people, puts into question the ability of the human soul in achieving the noumen of things. However, he ultimately provides some solutions and propounds the concern of this issue in his final approach based on some cognitive and existential principles of his thought. In the first step, Mulla Sadra acknowledges that due to mixing of the representation of sensational and imaginary perceptions with the deficit and the existential honor of the representation of the intellectual perceptions and also due to existential lowness of the soul that requisite its physical creation, it is possible that the perceptions of the soul become ambiguous and unclear and remain in the stage of pima facie and phenomena of the things. But in the final step, with an emphasis on the real nature of knowledge, he thinks that the intensity of the soul and its excellence from the stinginess corporeality owes process of the unity of the intelligent and intelligible. Sadra believes that the more the soul become extended in the process of unification with its perceptions, the more it become excellent from the existential deficits and cognitive concerns and as a result, it achieve the perceptions that gained from noumen and the reality of the things and noumenal representatives. Key words: Knowledge, Unity, Thing in itself, Intensity.