تأملی بر نظریه اصالتین (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
موضوع اصلی پژوهش حاضر، بررسی و نقد «نظریه اصالتین» است. این موضوع بنیادی بوده و کمتر به آن پرداخته شده است. بنابر نظر مشهور فلاسفه، اصالت به معنای عینیّت و خارجیت داشتن، منشأ آثار بودن و متن واقعیت تشکیل دادن است؛ بنابراین، کسانی که مدعی اند وجود و ماهیت، مصداق و حقیقتی خارجی دارند، قائل به اصالتین شده اند. مهجوربودن این نظریه سبب شده است برخی از مهم ترین طرفداران آن، با تطوّر و تغیّر نام اصالتین به نام هایی چون اصالت ماهیت یا اصالت وجود، «نظریه اصالتین» را مطرح کنند که در ضمن آن به حسب ارتباط مصادیق وجود و ماهیت، تفاسیر متفاوتی شده است. در این مقاله، سه تفسیر از اصالتین ارائه می شود. رجبعلی تبریزی در عین حال که وجود را امری خارجی دانسته است، آن را فرع بر ماهیت می داند. احمد احسائی قائل است که وجود و ماهیت به صورت ترکیبی انضمامی، وحدتی را در خارج به همراه دارد. غلامرضا فیاضی، وجود را متحقّق بالذّات و ماهیت را به تبع وجود (بغیره) در خارج موجود می داند و بین آن دو هیچ تغایر خارجی قائل نیست. پس از طرح این تفاسیر سه گانه، ادله قائلین به اصالتین بررسی و نقد می شود و در پایان نیز، مهم ترین نقدهای طرفداران اصالت وجود، تقریر و ارزیابی می شوند. موضوع اصلی پژوهش حاضر ، بررسی و نقد « نظریه اصالتین » است. این موضوع بنیادی بوده و کم تر به آن پرداخته شده است. بنابر نظر مشهور فلاسفه، اصالت به معنای عینیّت و خارجیت داشتن، منشأ آثاربودن و متن واقعیت تشکیل دادن است. بنابراین کسانی که مدعی اند وجود و ماهیت، مصداق و حقیقتی خارجی دارند، قائل به اصالتین شده اند. مهجور بودن این نظریه سبب شده است که برخی از مهم ترین طرفداران آن، با تطوّر و تغیّر نام اصالتین به نام هایی چون اصالت ماهیت یا اصالت وجود، «نظریه اصالتین» را مطرح نمایند که در ضمن آن به حسب ارتباط مصادیق وجود و ماهیت، تفاسیر متفاوتی شده است. در این مقاله ، سه تفسیر از اصالتین ارائه می شود؛ رجبعلی تبریزی در عین حال که وجود را امری خارجی دانسته، آن را فرع بر ماهیت می داند؛ احمد احسائی قائل است که وجود و ماهیت به صورت ترکیبی انضمامی، وحدتی را در خارج به همراه دارد؛ غلامرضا فیاضی، وجود را متحقّق بالذ ّ ات ، و ماهیت را به تبع وجود (بغیره) در خارج موجود می داند و بین آن دو هیچ تغایر خارجی قائل نیست. پس از طرح این تفاسیر سه گانه، ادله قائلین به اصالتین مورد بررسی و نقد قرار می گیرد و در پایان نیز، مهم ترین نقدهای طرفداران اصالت وجود، تقریر و ارزیابی می گردد.A Reflection on the Theory of Two Originalities
The main aim of the present research is to examine and criticize the Theory of Two Originalities. This topic is fundamental, yet it has received less attention. According to famous philosophers, originality means having objectivity, exteriority, being the source of works, and forming the reality of the text. Therefore, those who claim that existence and essence have an external reality, believe in the theory of two originalities. The neglect of this theory has led some of its major supporters to introduce the Theory of Two Originalities under different names such as the originality of essence or the originality of existence, and various interpretations have been made based on the relationship between the existences and essences. In this study, three interpretations of the two originalities are presented: Rajab Ali Tabrizi considers existence as an external affair, but regards it as secondary to essence; Ahmad Ahwazi believes that existence and essence have an external combinatory unity; and Gholamreza Fayyazi believes that existence is realized in essence, and essence is considered as the existence's attribute in the exterior, and there is no external difference between them. After presenting these three interpretations, the arguments of the supporters of the theory of two originalities are examined and criticized, and finally, the most important criticisms of the supporters of the originality of existence are interpreted and evaluated. Keywords: Originality, Existence, Essence, Originality of Existence, Originality of Essence, Two Originalities. Introduction One of the most fundamental philosophical issues is the discussion of the originality of existence and the originality of essence. The history of this debate goes back to the thoughts of Sheikh Ishraq (587 AH), and especially the explicit discussion thereof by Mirdamad (1040 AH). However, the opinions of the majority of philosophers are not devoid of taking a position in this debate. In the meantime, a third approach has been proposed, which believes in the externality and originality of existence and essence. After the era of Mulla Sadra Shirazi (1045 AH), when the belief in the "originality of existence" dominated the entire Islamic philosophy, Rajab Ali Tabrizi (1080 AH), who lived almost thirty years after Mulla Sadra, proposed the originality of existence and essence (where essence precedes existence). In recent years, with the development and change in the prominent and famous meaning of "originality", that is, something that forms the text of reality outside of our mind and is the source of external works (Motahari, 2006, p. 211), Fayyazi (2009) named an interpretation of two originalities as an interpretation of the originality of existence. He writes on the meaning of originality: "An original thing is the one that has a unique existence and realization. Therefore, it is incorrect that some have taken originality to mean only objectivity, realization, and external existence... Therefore, constructiveness, meaning objectivity, realization, and existence, would be dependent. Original is the truth whose existence is intrinsic, but constructed existence is dependent through and through something else" (p. 22-23). Materials and Methods This research is fundamental and uses the descriptive-analytical methodology. After collecting the related articles and books on the topic of two originalities and referring to the books of those who believe thereto and their opponents, the authors of the study analyzed and reviewed them. Research Findings After investigating the interpretations of two originalities, each interpretation has been explained and the most important pieces of evidence of the supporters of two originalities have been provided. It has been reviewed once they have been explained and described. Some of the collected evidence are related to all interpretations and some are related to one or two interpretations. It seems that the criticism of these pieces of evidence ends in denying the obvious and begging the question. In the following section, the most important criticisms of the proponents of the originality of existence were raised on the theory of originality, and it seems that some of these criticisms are correct and some of them are not valid. Discussion of Results and Conclusions In the current research, considering the three presentations of Rajab Ali Tabrizi, Ahmad Ahsai, and Gholamreza Fayyazi on the topic of originality, it was found that the evidence of each of the three views faces serious criticism. It was also clarified that attributing the word objectivity of existence and essence to Sadra is inaccurate, according to the statements against it, which consider essence as a purely subjective matter (Sadroddin Shirazi, 1981, p. 198). In addition, according to Sadra's final decision and the transition from gradational unity to the unity of existence - which leads to everlasting destruction and the eternal nullity of essences, Attributing objectivity of existence and essence to him does not seem to be correct. The understanding of the interpreters of Mulla Sadra such as Faiz Kashani (Ashtiani, 1999, p. 186-187), Mulla Ali Nouri, Agha Ali Modares Tehrani (Modares Tehrani, 1999, p. 514), and Mulla Hadi Sabzevari, from the originality of existence, is that only the objectivity and externality are existence, and attributing existence to essence is dependent and unreal.
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