بررسی مقایسه ای نقش معرفت شناختی عقل در اندیشه سیاسی فارابی و سید مرتضی
آرشیو
چکیده
عقل نزد فارابی به عنوان یک فیلسوف و سیدمرتضی به عنوان یک متکلم عقل گرا، نقش بی بدیلی دارد؛ به همین خاطر، جهت مقایسه فلسفه سیاسی فارابی و کلام سیاسی سیدمرتضی، بررسی مقایسه ای نقش عقل ضرورت می یابد. این مقاله با بررسی آثار فارابی و سیدمرتضی و سایر پژوهش های صورت گرفته در این زمینه، به نقش عقل و کارکرد آن در اندیشه سیاسی فارابی و سیدمرتضی پرداخته است و روشن نموده است که سیدمرتضی و فارابی در اصل عقلانیت و ارزشمندی عقل، توافق دارند، اما نقطه عزیمت و جهت گیری آنها در عقل ورزی متفاوت است و این تفاوت با توجه به فیلسوف بودن فارابی و متکلم بودن سیدمرتضی قابل فهم است. عقل در اندیشه سیاسی سیدمرتضی فارغ از مبانی فلسفی، بدون رازورزی و مبتنی بر وحی قطعی و متناسب با اقتضائات و شرایط و برای دست یافتن به سعادت دنیوی و اخروی ذیل حقیقت امامت شیعی، به پردازش مشغول است و عقل نزد فارابی برپایه مبانی فلسفه یونان و به قصد تئوریزه کردن فیلسوف_شاه افلاطونی و با نگاهی استعلایی و آمیخته به رازورزی و کم توجه به واقعیت های خارجی، در رسیدن به معرفت از جانب عقل فعال و فاقد نگاه بنیادین به مبانی و امامت شیعی است.A comparative study of the epistemological role of reason in the political thought of Farabi and Seyed Morteza
For Farabi as a philosopher and Syed Morteza as a rationalist theologian, reason has an incomparable role; For this reason, in order to compare the political philosophy of Farabi and the political theology of Syed Morteza, a comparative study of the role of reason becomes necessary. By examining the works of Farabi and Syed Morteza, this article has discussed the role of reason and its function in the political thought of Farabi and Syed Morteza and has clarified that Syed Morteza and Farabi agree on the value of reason, but their point of departure and direction in rationality is different. In Syed Morteza's political thought, reason is free from philosophical foundations and based on definite revelation and is busy processing to achieve worldly and hereafter happiness under the truth of Shiite Imamate, and reason according to Farabi is based on the foundations of Greek philosophy and with the intention of theorizing the Platonic philosopher-king and with a view It is transcendental and mixed with mystery and paying little attention to external realities, in reaching knowledge from the active intellect and lacks a fundamental view of the fundamentals and Shia Imamate.
Extended Abstract
Introduction
Although political thought has emerged in various forms and the oldest one is political theology which provides a theological explanation of politics, but the knowledge of political theology has recently been applied and is being addressed independently; Therefore, if it wants to reach the desired point and determine its position in the theorizing process, it is necessary to determine its similarities and differences with political philosophy, which has a more established position, and until a fundamental boundary between the topics is established. If political philosophy and political theology are not drawn, political theology will not develop, and one of the most important aspects of the distinction of sciences is the epistemological distinction, which is considered in this article. Therefore, the importance of this research is in the epistemological genealogy of Islamic political theology and Islamic political philosophy, which provides the basis for the methodical growth of both sciences, especially Islamic political theology.
Political philosophy, as a first-rate science and a sub-branch of philosophy, consists of abstract discussions about political phenomena that are neither Islamic nor non-Islamic according to their essence and nature. On the other hand, political theology, as one of the branches of applied theology, which deals with the explanation of religious doctrines and religious views on political issues and affairs, is inherently tied to Islamic terms, and in other words, if the questions related to Political philosophy, which is answered by an abstract and rational method, is answered through divine revelation and religious texts, political theology is realized.
Considering the role of Seyyed Morteza in theology and his views on political theology, as well as Farabi as the most prominent political philosopher among Muslims, a comparative study of Seyyed Morteza's political theology and Farabi's political philosophy is desired from the point of view of the epistemological position of reason. Farabi, as the first Muslim philosopher who seeks ontology and the study of theoretical and practical wisdom with a rational method, and Seyyed Morteza, as the leading theologian of the Baghdad school of rationalism, give reason an important place in their intellectual system and regardless of the role Reason, intellectual point of view, none of them can be analyzed and investigated. Therefore, according to the rationalism of Seyyed Morteza and Farabi, it will be meaningful to examine the role of reason in the political thought of these two thinkers in order to compare political theology and political philosophy, and for this reason, these two thinkers who differ in terms of religion, geographical location and to some extent time are close to each other, have been studied.
Methods
In this article, after the library review of the works of Syed Morteza and Farabi, we have done research with a descriptive and analytical method and by establishing a dialogue on the topic of the research, we have done a comparative review of their views.
Findings
Islamic political theology and Islamic political philosophy are two distinct sciences, and despite the dignity of reason in these two sciences, reason has a different place and function. The difference of intellect with a comparative analysis of Sid Morteza's political theology and Farabi's political philosophy indicates that Sid Morteza and Farabi agree on the principle of rationality and the value of reason, but their point of departure and direction in rationalization is different and this difference is due to the philosopher Farabi's being a theologian and Seyyed Morteza's being a theologian is understandable and it is well reflected in their political thought. According to the authority of science in epistemology, Syed Morteza's political rationality is free from non-scientific presuppositions based on certainty, which is obtained either through rational argument or through reliable sources in his opinion, and even the most important indicator in thought His politics, which is the issue of imamate, is also based on certain premises; But Farabi's political rationality as a philosopher, which should be based on rational axioms or a rational argument based on axioms, has not been established and is mixed with some uncertain foundations and is completely based on the presuppositions of Greek philosophy in ontology, anthropology and epistemology. It Depends; Presuppositions that are not necessarily based on rational reasoning and axioms and are not compatible with the dignity of philosophy.
Conclusion
In order to reach the desired point, Islamic political thought, while paying attention to political philosophy and answering fundamental questions related to politics, needs Islamic political theology to answer political questions according to the rationality related to revelation. Seyyed Morteza, as a well-known theologian with political concerns, is a suitable model in this field, which has been examined in this essay, and can provide the basis for further and more comprehensive investigations. Without a methodical revision of Islamic political theology, Islamic political thought and political jurisprudence will not be formed, and it is hoped that in the future, by paying attention to the models of political theology such as Seyed Morteza, this knowledge will achieve the dignity it deserves.
تبلیغات
