مابعدالطبیعه نوین در فلسفه اسپینوزا: واسازی مفهوم «ذیل مقام سرمدیت» (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
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چکیده
یکی از وعده های فلسفه اسپینوزا نشان دادن راه رستگاری و آزادی است. او در کتاب اخلاق مرحله به مرحله مخاطب خود را پیش می برد تا نهایتاً در دفتر پنجم آستانه رهایی را پیش روی او بگشاید. در میان مسائلی که در فلسفه اسپینوزا مطرح می شود و به نوعی نقشه راه رستگاری از نگاه او به شمار می آید، مفهوم ذیل مقام سرمدیت است. در این مقاله سعی بر آن است تا از رهگذر تحلیل درون متنی کتاب اخلاق و بررسی تطور این مفهوم در آثار ماقبلِ اخلاق، نخست به معنای روشن این عبارت توجه شود و تعبیری دقیق از آن به دست داده شود. سپس تلاش می شود کارکرد این مفهوم در کل ساختار هستی-شناسی اسپینوزا نشان داده شود. در اینجا نشان داده می شود که باید میان مابعدالطبیعه وجودی و مابعدالطبیعه احدی تمایز قائل شد و فلسفه اسپینوزا را ذیل مابعدالطبیعه احدی بازخوانی کرد. به همین سبب در این مقاله اندیشه ذیل مقام سرمدیت در اندیشه اسپینوزا مبتنی بر آرای نیکولاوس کوسانوس و مایستر اکهارت و ناظر به فرازهایی مهم در کتاب مقدس واسازی خواهد شد تا در آخر معلوم شود که اسپینوزا ذیل مقام سرمدیت و ذیل مقام دیمومت را دو مقام هستی شناسانه جداگانه می داند.New Metaphysics in in Spinoza’s philosophy: Reconstruction of sub specie aeternitatis
Introduction
In the modern era, one of the most fundamental issues of philosophy is the way of the relationship between the finite and the infinite. In the philosophy of this era, God is identified with the infinite and the philosophers of this era try to determine the relationship between man and the infinite. In fact, as it has been at stake for a long time, philosophers have tried to determine the limits of freedom and human will by determining this connectedness. One of the issues that caused man to be trapped in the finite world and not being able to imagine a horizon for the possibility of connecting him with the infinite is man being bound by time. Man is a temporal being, his life begins with time and ends with time. On the other hand, by definition, God is a being who stands beyond time, thus it is impossible to imagine a relationship between man as a finite and temporal thing and God as an infinite thing and beyond time. This point forced philosophers like Spinoza to look for a possibility to create this link; As will be shown in this article, firstly, in parts of liber de causis, it is pointed out that the human soul stands in the middle of the finite and the infinite, on the one hand, the human being is related to the finite world, that is, the world of senses and matter. and on the other hand, due to reason and having the power of reasoning, Human can be related to the infinite. In the following, when the tradition of the Renaissance and the philosophy of the Renaissance comes to life, the divine position of man and the process of becoming God are tried to be explained and clarified. For this reason, one of the main concerns of the philosophers of the Baroque era, Spinoza being one of them, is to try to present a philosophical formulation of the issue. This effort prompted such philosophers to reconsider traditional metaphysics. Until that time, the metaphysics of being in Aristotle's philosophy was the dominant metaphysics of the epoch. As we will show in detail in this article, in this metaphysics, that is, in the special ontology that Aristotle explains about the issue of being, the principle is based on the assumption of a general meaning of existence that different beings each one participate with it. Based on this special ontology, each of the creatures differs from the other based on the participation and share of the general concept of being. In fact, the distinction of beings depends on the amount and extent of their participation. Therefore, the difference between God and other creatures, in this case the difference between man and God, is their position in the range of being, God is higher than all creatures because he has a far more share of being more than all other creatures; This point is significant because in Aristotelian philosophy, God is not the efficient cause of the world, he did not create the world, God is the organizer of the world in Aristotle's philosophy, for this reason, the concept of being can be simply defined as a general concept. transformed, that is, this concept can be considered as a general and universal concept that includes all beings. But in the Middle Ages, since the God of the Bible is no longer in question, because the God of the Bible is the efficient cause of this world and is considered its creator, philosophers gradually realized that an ontological explanation of the theology of the Bible cannot be presented with Aristotelian metaphysics. It was for this reason that another ontology was proposed in the philosophy of a philosopher like Nicholas Cusanus: metaphysics of oneness. In the metaphysics of oneness, being is concentrated in God and all other beings become manifestations of God. In this ontology, beings do not have an independent existence to distinguish them from God, they are manifestations of God. It is on this basis that we face a kind of philosophical monism in Spinoza's philosophy. In this philosophy, Spinoza proposes a possibility for the eternity of man by proposing sub aeternitatis specie. By relying on this type of ontology and talking about the eternalization of man based on reasoning, Spinoza gives a different picture of the relationship between man and God.
Results and findings
Based on what we said earlier, Spinoza in his philosophy gives a possibility for man to become eternal. The concept of sub aeternitatis specie is actually Spinoza's attempt to present his new anthropological view. To understand sub aeternitatis specie, one should refer to the metaphysics of oneness. In fact, in order to understand Spinoza's philosophy, one must change one's conception of traditional ontology. In order to expand his philosophy, Spinoza made a fundamental change in ontology by relying on the changes that had occurred in ontology, especially considering the theological requirements of the Bible.
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