بررسی و نقد فطرت شناسی پویشی و ارتباط آن با دین، با تأکید بر آرای آیت الله جوادی آملی (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
الهیات پویشی به عنوان تفکر دینی و فلسفیِ متأثر از علوم طبیعی، برداشتی طبیعت گرایانه از «فطرت» دارد. مطابق این دیدگاه، سرشت انسان در بستر تکامل، رشد و نمو می یابد و براساس موقعیت هر شخص در جامعه خویش، شکلی متفاوت به خود می گیرد؛ بنابراین، سخن از فطرت ثابت در همه افراد بشر، امری بیهوده خواهد بود. همچنین، دین واکنش طبیعت انسان به جستجوی خدا است و بر این اساس، دین نیز همگام با فطرت و سرشت انسان در حال تغییر و تحول و تکامل است. این پژوهش، با روش توصیفی تحلیلی و انتقادی، براساس دیدگاه فلسفی و دینی آیت الله جوادی آملی، نشان می دهد نخست، فطرت انسانی برخلاف دیدگاه اندیشمندان پویشی، امری مجرد و ثابت است و دوم، ادعای تغییرپذیری و تکامل دین به علت تغییر و تحول در فطرت، دارای اشکال های اساسی است و دلایل گوناگونی چون ثبات فطرت و نیز وجود اصول کلی و تغییر ناپذیر در دین، خلاف آن ادعا را ثابت می کند.An Examination and Critique of Process Knowledge of Innate Inclinations and Religion with an Emphasis on Ayatollah Javadi Amoli’s Views
As religious and philosophical thought is informed by natural sciences, process theology considers ‘spirit’ and its features to be derived from nature, and, therefore, has a naturalistic interpretation of innate inclinations (fiṭrat) as a fundamental concept in the knowledge of human beings. According to this view, human nature develops against the background of evolution and takes different forms depending on the position of each individual in society. Therefore, it would be absurd to talk about fixed innate inclinations in all human beings. Process theologians see religion as human nature’s response to the quest for God. Thus, based on the axiom that human essence is evolving and dynamic, they see religion as evolving in step with man’s innate inclinations and nature. In the present study, we examine the thought of process theology about knowledge of innate inclinations and its relation with religion, and, with an emphasis on the thoughts of Ayatollah Javadi Amoli, assess and critique the theology’s viewpoint. Introduction The problem of innate inclinations ( fiṭrat ) is a major one to be noted in knowing human beings. In relation to this problem, various questions come up, the most fundamental of which is the question of constancy and change of innate inclinations and their bearing on religion. Of the thinkers who have theorized the question are Alfred North Whitehead and his followers whose work is subsumed under ‘process philosophy’. In this regard, this study aims to investigate the process knowledge of innate inclinations and religion with an emphasis on Ayatollah Javadi Amoli’s perspectives. Materials and Methods The present study was conducted using the analytic-critical method and benefiting from library research. Through a rational and logical analysis of the existing data has come to significant conclusions about innate inclinations and their relation to religion in the thoughts of Ayatollah Javadi Amoli and in the process thinking. Research Findings This study shows the non-existence of the evolution process in innate inclinations and the constancy of religion and its decrees, because the existence of innate inclinations (inclinations could be constantly, universally, beyond mental abstractions, and objectively observable) such as perfectionism challenges the view of the process theology. Furthermore, by proving the constancy of the innate inclinations and therefore the existence of universal and unchanging principles in religion and scriptures, the claim for the inconstancy of religion in the process thinking is fundamentally debated and criticized. Ayatollah Javadi Amoli considers innate inclinations as universal, not requiring education, and unaffected by external factors, thus securing innate inclinations against the process of purported evolution in theology. Furthermore, he regards evolution as proceeding from human beings’ sense of perfectionism, which per se implies the existence of innate inclinations independent of nature and evolution. He deems God ‘the Absolute Perfection’ into whom ignorance can find no way. Against the process thinkers’ view on scriptures, he regards the Holy Qur’an as divine words and immune to errors. He thus presents transmitted knowledge ( naql ) as the best and the only authentic way to know innate inclinations, though other ways are considered to be confirming the transmitted knowledge. Furthermore, he sees religion and its decrees as a detailed explanation of humans’ innate inclinations, thereby steering religion out of the domain of the evolution process. To him, religion springs from constant innate inclinations and therefore must remain immune to change. Discussion of Results and Conclusions A naturalistic thought predicated upon the principle of nature’s constant change, process philosophy regards being and all existents as natural and, based on the principle of evolution, changing and renewing at every moment. Accordingly, process theologians consider features of the spirit, including its innate inclinations, as a product of its interaction with the body, and constantly changing. It must be noticed that while in the process theology as well as in the religious-philosophical thoughts of Ayatollah Javadi Amoli, almost the same definition has been presented of innate inclinations (which implies features specific to human beings), the truth of innate inclinations in the process theology is grounded in natural sciences, particularly biology and the theory of evolution, according to which the human being’s innate inclinations have reached their current growth and evolution due to historical and genetic factors. Thus, in this thinking, there are no constant innate inclinations based upon which one could attain a universal, unchanging, and objective knowledge about problems such as religious and moral problems. It is only within the confines of abstraction and subjective impressions that one could gain knowledge about problems of that kind, and even this knowledge is of the empirical type rather than derived from scriptures. Process theologians see scriptures as the work of authors who were ignorant of scientific problems, unable to go beyond the common ways in their own times of explaining different problems. Furthermore, refusing to distinguish ‘innate inclinations’ and ‘nature’, believing in constant transformation and dynamics of innate inclinations throughout history, and defining religion as ‘the reaction of human nature to its search for God’, Alfred North Whitehead and his kindred spirits regard the nature of religion as an area of the being of human stemming from human experience. Hence, process theologians consider religion as having its origins in the evolving human nature and as evolving with human nature. In contrast, Ayatollah Javadi Amoli differentiates innate inclinations and nature. He presents nature as bearing on human physical aspects that change with the transformation and dynamics of the body. However, according to him, innate inclinations are a characteristic of the abstract human spirit and of the way human beings are created, blocked to any change or transformation, and, unlike nature, tending solely towards doing good deeds.
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