بررسی کارکردهای عقلِ عملی در فرآیندِ صدورِ «عمل» در حکمت متعالیه (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
مسئله ی اصلیِ این پژوهش، روشن ساختنِ جایگاهِ عقلِ عملی در فرآیندِ صدورِ عمل، و هدفِ آن، کشفِ کارکردهای «عقلِ عملی» در این فرآیند، در حکمتِ متعالیه به روشِ توصیفی-تحلیلی است. بر اساسِ یافته های این پژوهش، صدرالمتألّهین بینِ «عمل» و «فعلِ ارادی» تمایز قائل می شود. از نظرِ وی «عمل» فعلی است که محصولِ اراده ی همراه با «آگاهیِ مرتبه دومِ عامل» به غرضِ فعل است. عنصر «آگاهیِ مرتبه دوم» عنصری است که با افزوده شدنِ «عقلِ عملی» به مبادیِ فعل حاصل می شود؛ بنابراین «عمل» فعلی است ارادی که «عقلِ عملی» در فرآیندِ آن نقش آفرینی می کند. از نظرِ صدرالمتألّهین «عقلِ عملی» به عنوانِ عُنصر آگاهی ساز در فرآیندِ صدورِ عمل سه کارکرد دارد. اوّلین کارکرد، تصوّرِ عملِ عقلانی و تصدیق به فایده ی آن است؛ در این کارکرد «عقلِ عملی» در جایگاهِ مبدأ تصوّری و تصدیقیِ عمل و در کنارِ متصرّفه قرار می گیرد. دومین و سومین کارکرد «عقل عملی» به مدیریّتِ قُوای ادراکی و تحریکی باز می گردد. هرگاه «عقلِ عملی»، در فرآیندِ صدورِ یک فعل، دستِ کم یکی از این سه نقش را ایفا کند، فعل، مُبدّل به «عمل» می شود. در این پژوهش آشکار می شود عقلِ عملی برخلافِ نظر سایر پژوهشگران، تواناییِ توأمانِ ادراکاتِ کلّی و جزئی را داراست. همچنین نظریّه ی «وحدت نفس و قُوا» تأثیری در بحثِ فرآیندِ صدورِ عمل و کارکردِ عقلِ عملی ندارد و تفسیرِ «عقلِ عملی» به «مرتبه ی عقلانیِ نفس» یا «تعیّنِ عقلانیِ نفس» صرفاً منجر به تغییرِ ادبیّاتِ بحث می گردد.Examining the Functions of Practical Reason in the Process of Issuing Intentional Action in Transcendental Wisdom
Introduction Mulla Sadra differentiates between "action" and "intentional action". He considers the intentional action as an action, which is caused by second-order consciousness of the purpose of the action (Mulla Sadra 1981, 2/223). His interpretation of this second-order consciousness is "awareness of purpose" (Mulla Sadra undated, 69). According to him, the voluntary Agent is different from the intentional Agent. An intentional Agent is an Agent who not only intends to perform the action, but also has second-order consciousness of the purpose of the action (Mulla Sadra, 1354, 134); That is, he knows what he is doing and what purpose he is trying to achieve. This second-order consciousness leads to the transformation of action into intentional action and the feeling of free will. It seems that this ability is specific to the human soul and the faculties that is specific to this soul. The basic issue of this research is the analysis of the role of "practical reason" as a consciousness-creating factor in this process - that is, the process of converting a "voitional act" into an "intentional action" - in Mulla Sadra's philosophy. For this purpose, by searching in the works of Mulla Sadra, the authors try to evaluate the functions of "practical reason" in the process of issuing action and reveal its position as an "consciousness-creating factor" among the principles of action. Methods and Material The research method of this paper is descriptive-analytical method. In this way, by referring to the different works of Mulla Sadra, the authors try to provide a complete description of his opinions. Then, by analyzing his opinions based on logical requirements, it is tried to discover the functions of practical reason in the process of intentional action in Mulla Sadra's philosophy. Results and Discussion The element of "second-order consciousness", which is the condition for turning a voluntary action into an "intentional action", is one of the characteristics of the human soul, and animals lack such an element (Mulla sadra 1981, 6/312). In other words, animal souls have perception through their faculties; but they don't have second-order consciousness to their faculties and their perceptions; but the human soul has the ability to aware of the "self" and "its faculties” as a part of its perception (Mulla sadra 1981, 6/251). This feature is achieved by "reason faculty" for this soul (Mulla sadra 1363, 133-132). It seems that practical reason with three functions transforms voitional act into intentional action and brings second-order consciousness to a person. The first function of practical reason is the positive function. According to Mulla Sadra, the only faculty that creates particular mental forms is not the “imaginal faculty”; Rather, the practical reason has also the ability to create them (Mulla sadra 1363, 516-516). According to him, the affirmation of benefits is done in the imaginary level by the imaginal faculty and in the rational level by the practical reason (Mulla sadra 1382, 2/1037). The rational level here does not mean general mental forms, because Mulla Sadra points out that decision of doing an action always require partial mental forms (Mulla sadra 1363, 516) and he states also that practical reason is the ability to perceive practical mental forms (Mulla sadra 1360, 200). The second function of "practical reason" refers to the judgment about the practical mental forms that the imaginal faculty has acknowledged their usefulness. In his sensory and imaginary encounters with the real world, a person creates images of action. When the imaginal faculty creates a practical image in the imagination and decides to issue it based on nature of body; practical reason evaluates its acceptance, and it judges the goodness and badness of that partial practical judgment based on general normative patterns (Mulla sadra 1354, 261). The third function of "practical reason" in the process of issuing an intentional action is manag
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