نسبت حكمت متعاليه با فلسفه سياسي اسلامي

The Relationship between Transcendent Theosophy and the Islamic Political Philosophy

در برخي مكتوبات مربوط به انديشه سياسي اسلامي، به ويژه در مكتوبات حوزه‌هاي علميه، شاهد تداول و رواج تركيب‌هاي «حكمت سياسي متعاليه»، «سياست متعاليه» و مانند آن هستيم كه نمايانگر توجه به حكمت متعاليه و فلسفه صدرايي در فضاي تفكر و دانش سياسي است. نگارنده معتقد است برقراري نسبت ميان حكمت متعاليه و عرصه سياست، با برخي سو تفسيرها همراه است. مقاله حاضر در گام نخست مي‌كوشد تفسير ناصواب از اين ارتباط را با ذكر نمونه‌هايي آشكار سازد و در گام دوم تقريرهايي از ظرفيت حكمت متعاليه براي ايفاي نقش در حريم سياست عرضه كند. در اين نوشتار روشن مي‌شود كه، برخلاف تصور عدّه‌اي، بين اصول فلسفي و رهاوردهاي حكمت متعاليه در حكمت نظري و مباحث هستي‌شناختي و مباحث دانشي و فلسفيِ حوزه سياست رابطه توليدي و زايندگي وجود ندارد و نمي‌توان از اين رهاوردهاي فلسفي نتايج سياسي گرفت و فلسفه سياسي اسلامي را تطبيق اين اصول فلسفي بر مسايل سياسي دانست.

In some texts regarding the Islamic political philosophy, particularly in seminary schools, it is observed the prevalence of blending “transcendent political philosophy” and “transcendent policy” which is the indication of being attentive towards the transcendent philosophy as well as Sadraism philosophy within the atmosphere of political thought and science. The author believes that making relationship between the transcendent policy and the domain of policy will be along with some misinterpretations. The present article tries to clarify the wrong interpretation from this relationship by providing some instances and then it presents some expositions on the capacity of transcendent philosophy to play role in the arena of policy. In this writing, it is illuminated that, against some individuals’ imagination, there is no generative relationship between the philosophical principles and the achievements of transcendent philosophy within the speculative philosophy, epistemological issues as well as the scientific- philosophical issues in the policy domain and it is not likely to achieve a political conclusion out of these philosophical achievements, moreover, it is not feasible to regard the Islamic political philosophy as an agreement between these philosophical principles and the political issues.