بررسی انتقادیِ تبیینِ علّیِ عمل در فلسفۀ‌صدرالمتألّهین

نوع مقاله : مقاله پژوهشی

نویسندگان

1 دانشجوی دکتری فلسفه و کلام اسلامی دانشگاه تهران،

2 استاد گروه فلسفه و کلام اسلامی دانشگاه تهران

3 استاد گروه فلسفه دین دانشگاه تهران

10.22061/orj.2023.1920

چکیده

مسئله اساسیِ این پژوهش بررسیِ «تبیینِ علّیِ عمل» و هدفِ آن کشفِ الگوی عامّ قیاسی- قانونی به روشِ تحلیلی-توصیفی در فلسفه‌ی صدرالمتألّهین و نقدِ این الگو از طریقِ بررسیِ لوازمِ منطقیِ آن ‌است. از نظرِ ملاصدرا، عمل، فعلِ ارادیِ آدمی است که وی به آن آگاهی مرتبه‌ی دوم دارد؛ از این‌رو تبیینِ علّیِ عمل نیازمندِ کشفِ مبادیِ این دو عنصر یعنی فعلِ ارادی و آگاهیِ مرتبه‌ی دوم است. مبدأ اصلیِ صدورِ فعلِ ارادی در حکمتِ متعالیه تصدیق به‌فایدۀ آن توسّطِ قوّۀ متصرّفه‌است و مبادیِ دیگر، همچون قوّۀ شوق، اراده و قوّۀ فاعله به‌طورِ مکانیکی نقشِ خود را در صدورِ فعلِ ارادی ایفا می‌کنند. سلطنتِ متصرّفه در پیدایشِ فعلِ ارادی با دخالتِ عقلِ عملی به‌عنوانِ مبدأ آگاهی‌ساز، تعدیل می‌شود به‌طوری که عمل فعلِ ارادی است که از کانالِ عقلِ عملی عبور کند. از نظرِ صدرالمتألّهین، علّتِ حصولِ یک عمل در نهایت یا تصدیقِ یکی از دو قوّۀ متصرّفه یا عاقله به انجامِ آن عمل بدونِ وجودِ تصدیقِ مُعارض است و یا تصدیقِ یکی از این دو قوّۀ ادراکی به انجامِ یک عمل و غلبه برشوقِ ناشی از تصدیقِ مُعارض قوّۀ دیگر است؛ بنابراین «تصدیق به سودمندیِ یک عمل» در صورت «نبودِ تصدیقِ معارض» یا «غلبه بر شوقِ ناشی از تصدیقِ مُعارض» الگوی عامّ قیاسی-قانونی را در بابِ عمل، در حکمت متعالیه می‌سازد. اشکالِ هنجارمندی، عدمِ تبیینِ علّی در هنگامِ تعارض شوق‌ها و جبرگرایی سه اشکالِ وارد بر نظریۀ صدرالمتألّهین در بابِ تبیینِ علّی است.همچنین تفسیرِ قُوای نفس به مراتب یا شئونِ نفس، دخالتی در الگوی تبیینِ علّی ندارد بلکه صرفاً منجر به تغییر در ادبیّاتِ بحث می‌شود وهمان اشکالاتِ مذکور پابرجا خواهد ماند.

کلیدواژه‌ها

عنوان مقاله [English]

A Critical Examination of the Causal Explanation of Action in the Philosophy of Sadr al-Mutalahin

نویسندگان [English]

  • Fateme sadat Ketabchi 1
  • Ahad Faramarz Gharamaleki 2
  • Abdorasool Kashfi 3
1 tehran university
2 University of Tehran
3 Tehran university
چکیده [English]

The main issue of this research is to investigate the causal explanation of the action and its purpose is to discover the deductive-nomological model and to criticize it in the philosophy of Sadr al-Mutalahin. According to him, an intentional action is the volitional act of a person, of which he has second-order awareness; therefore, the causal explanation of it requires the discovery of the basics of these two elements. The main cause of creating volitional action is the recognition of its benefits by the imaginative faculty. The reign of the imaginative faculty in the creation of volitional action is moderated by the intervention of practical reason as the source of awareness, so that intentional action is volitional action that passes through the channel of practical reason. the cause of the creation of an intentional action is either the acknowledgment of one of the two rational or imaginative faculty to perform that action without the presence of the opposite confirmation, or the confirmation of one of these two faculty to perform an action and the overcoming of the enthusiasm caused by the contrary confirmation of the other faculty. Therefore, "confirming the usefulness of an action" in the case of "absence of confirmation of the opposite" or "overcoming the enthusiasm caused by the confirmation of the opposite" makes the deductive-nomological model regarding the action, in transcendental wisdom. The normativism, lack of causal explanation when passions conflict, and determinism are the three problems of Sadr al-Mutalahin's theory.

کلیدواژه‌ها [English]

  • Faculty of the Soul
  • Causes of Will Causal Explanation
  • Deductive-Nomological Model
  • Mulla Sadra

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