بررسی تطبیقی آراء ابن عربی و هگل در باب وحدت وجود
آرشیو
چکیده
وحدت وجود که ریشه ای عرفانی دارد، در آراء عارفان و فیلسوفان زیادی مطرح شده است.ابن عربی و هگل نیز با رویکردهای متفاوتی،این موضوع را محور مباحث خود قرار داده اند. وحدت وجود ابن عربی، وحدت مفهومی وجود نیست، بلکه منظور وحدت وجود خارجی اشیا است که عرفا از طریق شهود به حقیقت آن دست یافته اند. ابن عربی با طرح عرفان نظری، سعی درعقلانی ساختن شهودات عارفان دارد. بنابر این نظریه، وجود حقیقی بیش از یکی نیست و آن وجود خداوند است و غیر خدا هرچه موجود به نظرمی آید، صرفا تعینات و اعتبارات و تجلیات همان وجود واحد است. هگل نیز با دغدغه ی ارتباط متناهی و نامتناهی ،سیستم فلسفی اش را طرح ریزی می کند. درنظام فلسفی اواز طریق همین امر متناهی است که می توان از تحقق وواقعیت یافتن مطلق و نامتناهی، به نحو انضمامی، سخن به میان آورد و در سیری دیالکتیکی، به وحدت امر واقع وامر معقول رسید. در این مقاله ابتدا نظرات هر یک ازاین دو اندیشمند درباره وحدت وجود، در دوبخش مجزا بررسی می شود و سپس در بخش سوم ، مقایسه تطبیقی میان آراء آنها صورت می گیرد.A Comparative Study of Hegel's and Ibn Arabi's Views on the Unity of Existence
The Oneness of Being (wahdat al-wujûd), which has a mystical root, has been proposed in the views of mystics and some philosophers. Ibn Arabî and Hegel have made this topic the focus of their discussions with different approaches. Ibn Arabî’s Oneness of Being is not the conceptual unity of being, but rather the unity of the external existence of beings that the mystics have achieved through intuition. According to this theory, there is no more than one true Being, and that is God, and everything that appears to exist other than God is only the determinations, attributes, and manifestations of the same Being. Hegel designs his philosophical system with the concern of finite and infinite connection. In his philosophical system, it is through this finite matter that one can speak concretely about the realization and realization of the absolute and infinite, and in a dialectical development, the unity of the real and the reasonable can be reached. Despite the similarities between the ideas of these two thinkers, their views in this field have a fundamental difference.
Extended Abstract
Introduction
Thinkers have adopted different views regarding The Oneness of Being (wahdat al-wujûd), and this has made it difficult to clearly define this subject. Perhaps, with tolerance, the common denominator of these views can be seen as a unified view of beings; Although there is a difference of opinion in nature the axis of unity. Due to the different views in this field, this subject has the capability of comparative studies. This article aims to examine Ibn Arabî’s and Hegel's views on the unity of existence.
Georg Wilhelm Friedrich Hegel (1770-1831) is the greatest systemizer of western philosophy who claims to have totalized philosophy. Although he is not a mystic, he has benefited from the views of two prominent German Christian mystics such as Meister Eckhart (1260-1328) and especially Jacob Bohme (1575-1624) and has introduced traces of mysticism into his philosophical approach.
Muḥyīddīn Ibn Arabî (1165-1240) is a Muslim mystic whose theoretical mysticism in the Islamic world owes to his knowledge effort. Although the doctrine of the Oneness of Being exists before Ibn Arabî among Islamic thinkers in religious and theosophical texts, the theorization of this doctrine was done by Ibn Arabî. Of course, Ibn Arabî did not use the term “Oneness of Being” in his works, and Ibn Taymiyya probably used this term for the first time and called Ibn Arabî and Sadr al-Din al-Qunawi “people of unity”. 'Abd ar-Rahmān Jāmī has mentioned Ibn Arabî as “the leader of those who speak of the Oneness of Being” and "the pattern of those who have reached the intuition of al-Haqq in every being.
The worldview of “Oneness of Being” has a long history in the history of philosophical-mystical thought, and in the modern era, such a worldview is called “pantheism” or “panentheos”. The “pantheism” which was established by the English religious thinker John Toland indicates the “sameness” of God and the world. The “Panentheos” which was established by Friedrich Krause, means that the world is wrapped in God and God is more than the world. Some believe that Ibn Arabî can be considered an Oneness of Being based on both terms.
Methods
In this article, Ibn Arabî’s and Hegel’s views on the Oneness of Being will be examined in two separate parts, and then in the third part, a comparative comparison will be made between their opinions.
Findings
Hegel believes that the idea has development and transformation. In general, this development can be divided into three stages from the beginning, which is immanent and without any determination, until its complete realization: existence in itself, determined existence, and existence in itself for itself. On the other hand, Ibn Arabî also considers the ontological structure of the universe to have levels which include: the unseen of unseen ( ghayb al-ghuyob) level, the first entification (ta‘ayyun), the second determination, the external things and the perfect human. Comparisons can be made between Hegel's stages and Ibn Arabi's levels of being.
According to Hegel, in the last stage, the idea reaches its most complete and highest goal and realizes that there is no "other", but the world is: the realm of the conscious activity of the self-conscious subject. Here, dialectic as a unifying matter of contradictions is the fruit of the spirit’s own production. Therefore, in the end, a person attains freedom with the full consciousness that the world is his own world and that he finds nothing but himself in the actual world. Therefore, Hegel says in the preface of the History of Philosophy: “The beginning and the end are united in the spirit”. Ibn Arabî also does not see anyone else in the world: There is no one in the house but the owner of the house. But there is an important point that Ibn Arabî, by carefully analyzing the nature of man, considers God’s relationship with God, including man, as the relationship between non-being and being. This means that when He exists, these are nothingness in his presence, and when He is a being, these are non-being in his sight. Man is only the complete manifestation of Allah’s names, but he can never reveal the Most High’s essential necessity. With these attributes, man is at best in the position of “divine caliph” and man's divinity has an inherent refusal. Therefore, in Ibn Arabî, the beginning and the end are united, leading to the fact that God is in both: "He is the first and the last".
Conclusion
Ibn Arabî and Hegel have presented different explanations of the theory of the Oneness of Being. In Ibn Arabî’s view, the focus of this explanation is the discussion of the manifestation of divine names and attributes, and in the explanation of Hegel, process the transformation of ideas in a dialectical series. Both thinkers give superiority to humans among other creatures in terms of the manifestation of Being. Ibn Arabî considers “perfect man” and Hegel “historical man” to be the highest manifestation of unity, with the difference that perfect man is the manifestation of all the Most High’s Names, while he cannot bring out the aspect of divine essential necessity, but Hegel’s historical man is an absolute manifestation the Idea. In Hegel’s philosophical system, the absolute is first an idea, then it is objectified in nature, and finally it returns to itself in the subject, and the subject and the object become one. Therefore, in Hegel, we are faced with the absence of the sublime and the tying of God’s being to human knowledge. But in Ibn Arabî, we are faced with highlighting the divine excellence and the independence of His Essence from human knowledge.
تبلیغات
