جامعه و انواع آن درهندسه معرفتی ملاصدرا

ﺟﺎﻣﻌﻪ ی اﻧﺴﺎﻧﯽ، در ﻧﻈﺎم ﺧﻠﻘﺖ وﺟﻮد دارد و وﺟﻮد ﺟﺎﻣﻌﻪ، ﭼﻪ ﻧﻮع وﺟﻮدی، از وﺟﻮد ﻫﺎی ﺣﻘﯿﻘﯽ، اﻋﺘﺒﺎری و ﺧﯿﺎﻟﯽ ﻣﺤﺴﻮب ﻣﯽ ﺷﻮد؟ آﯾﺎ ﺑﺎ اﻋﺘﺒﺎر اﻧﺴﺎﻧﻬﺎ ﺷﮑﻞ ﻣﯽ ﮔﯿﺮد و ﺑﻪ وﺳﯿﻠﻪ ی ﻫﻤﺎن اﻧﺴﺎﻧﻬﺎ اداﻣﻪ ﺣﯿﺎت ﺧﻮاﻫﺪ داﺷﺖ؟ و ﯾﺎ ﺑﻪ اﻋﺘﺒﺎرِ اﺑﻨﺎی ﺑﺸﺮ، ﻧﯿﺎزی ﻧﺪارد؟ ﭘﺮﺳﺶ ﻫﺎی در ﻣﺠﻤﻮع ﻓﻠﺴﻔﻪ ی ﺳﯿﺎﺳﯽ ﻣﻄﺮح ﻣﯽ ﺷﻮد و ﺻﺪرا ﻧﯿﺰ ﯾﮑﯽ از اﻧﺪﯾﺸﻤﻨﺪاﻧﯽ اﺳﺖ ﮐﻪ در اﯾﻦ ﻋﺮﺻﻪ، ﺑﺎ ﺗﻮﺟّﻪ ﻓﻠﺴﻔﻪ ی ﻋﺎمّ ﺧﻮد، ﻓﻠﺴﻔﻪ ی ﺳﯿﺎﺳﯽ ﺧﺎﺻّﯽ ﺳﺎﻣﺎن داده اﺳﺖ. وی در ﺑﺮاﺑﺮ اﯾﻦ ﭘﺮﺳﺶ ﻫﺎ، ﺑﯿﺸﺘﺮ ﺑﻪ اﻋﺘﺒﺎری ﺑﻮدن ﺟﺎﻣﻌﻪ اذﻋﺎن دارد و از آﻧﺠﺎ ﮐﻪ اﻧﺴﺎن را ﯾﮏ ﻣﻮﺟﻮدِ )ﻏﯿﺮ ﻣﮑﺘﻔﯽ ﺑﺘﻔﺮّده(، ﻣﯽ داﻧﺪ و ﺧﻮد ﺑﻪ ﺗﻨﻬﺎﯾﯽ ﺗﻮانِ ﺣﻞّ ﻣﺸﮑﻼت ﺧﻮﯾﺶ را ﻧﺨﻮاﻫﺪ داﺷﺖ. وی اﻋﺘﻘﺎد ﺟﺎزم ﺑﺮ ﺗﻌﺎون و ﻫﻤﮑﺎری ﻣﯿﺎن اﻧﺴﺎﻧﻬﺎ دارد و در اﯾﻦ راﺑﻄﻪ، ﺑﻪ وﺟﻮد ﻗﺎﻧﻮن، ﭘﺲ از ﺗﺸﮑﯿﻞ اﺟﺘﻤﺎع، ﺟﻬﺖ ﺳﺎﻣﺎن دادن ﺟﺎﻣﻌﻪ ی اﻧﺴﺎﻧﯽ، اﻋﺘﻘﺎد راﺳﺦ دارد. ﺻﺪرا ﺑﺎ وﺟﻮد اﻋﺘﻘﺎد ﺑﺮ ﻋﻘﻞ اﻧﺴﺎﻧﯽ، وﻟﯽ ﺑﻪ ﻟﺰوم ﺗﺸﺮﯾﻊ و ﺷﺮﯾﻌﺖ در ﺟﻮاﻣﻊ اﻧﺴﺎﻧﯽ ﺑﺎورﻣﻨﺪ اﺳﺖ و اﻧﺴﺎن ﺑﺎ دارا ﺑﻮدن ﻋﻘﻞ ﺑﻪ ﺗﻨﻬﺎﯾﯽ، ﺑﯿﺸﺘﺮ ﺑﻪ ﺗﻘﻮﯾﺖ و روﻧﻖ ﻧﺸﺌﻪ ی ﺣﺴّﯿﻪ ﻣﯽ ﭘﺮدازد و ﺑﺪﯾﻦ ﻃﺮﯾﻖ، ﺟﺎﻣﻌﻪ ی ﻣﺘﺪاﻧﯿّﻪ، ﻇﻬﻮر و ﺑﺮوز ﺧﻮاﻫﺪ داﺷﺖ و ﺣﺎل آﻧﮑﻪ ﺻﺪراﻟﻤﺘﺄﻟّﻬﯿﻦ ﺿﻤﻦ ﭘﺬﯾﺮش ﻗﻄﻌﯽ ﺟﺎﻣﻌﻪ ی ﻣﺘﺪاﻧﯿّﻪ ﺑﺮای ﺣﯿﺎت اﺟﺘﻤﺎﻋﯽ، ﺳﻮدای ﺟﺎﻣﻌﻪ ی ﻣﺘﻔﺎﺿﻠﻪ و در ﻧﻬﺎﯾﺖ ﻣﺘﻌﺎﻟﯿّﻪ دارد. در ﺟﺎﻣﻌﻪ ی ﻓﺎﺿﻠﻪ ﺻﺪراﯾﯽ، ﻋﺪاﻟﺖ ﻣﺤﻮر اﺳﺎﺳﯽ اﺳﺖ و ﺣﺎل آﻧﮑﻪ در ﺟﺎﻣﻌﻪ ی ﻣﺘﻌﺎﻟﯿّﻪ، ﻟﻄﻒ، اﺣﺴﺎن و ﮐﺮم، ﺑﻨﯿﺎد و ﺑﻨﯿﺎن اﺳﺎﺳﯽ اﺳﺖ. در ﺟﺎﻣﻌﻪ ی ﻓﺎﺿﻠﻪ و ﻣﺘﻌﺎﻟﯿّﻪ ی ﺻﺪراﯾﯽ، وﺟﻮد ﻧﺒﯽّ، اﻣﺎم و ﻋﻠﻤﺎی ﻋﺎﻣﻞ، ﺿﺮورﺗﯽ اﺟﺘﻨﺎب ﻧﺎﭘﺬﯾﺮ ﻫﺴﺘﻨﺪ و در ﺟﺎﻣﻌﻪ ی ﻣﺘﻌﺎﻟﯿّﻪ ﺑﺮای اﺟﺮای ﺷﺮﯾﻌﺖ و ﻗﺎﻧﻮن ﻣﻌﺎش و ﻣﻌﺎد، ﻣﺠﺮﯾﺎن ﺷﺮﯾﻌﺖ ﺑﺎ اﺗﺼﺎل ﺑﻪ ﻋﻘﻞ ﮐﻞّ و ﻧﻈﺎم اﺣﺴﻦ رﺑّﺎﻧﯽ، در ﺟﺎﻣﻌﻪ ی اﻧﺴﺎﻧﯽ ﻧﯿﺰ اﺣﺴﻦ اﻟﻔﻮاﻋﻞ، اﻧﺠﺎم ﻣﯽ ﺷﻮد و اﯾﻦ ﺟﺎﻣﻌﻪ ﻧﯿﺰ ﺷﺒﯿﻪ ﻋﺎﻟَﻢ رﺑّﺎﻧﯽ ﻣﯽ ﮔﺮدد.

society and its types, in molla sadra’s epistemological geometry

human society exists in the system of creation, and the existence of society, what kind of existence is considered to be one of the real, creditable and imaginary existences? is it formed with the credit of humans and will it continue to exist by means of the same humans? or does it not need the credit of human beings? questions are raised in general political philosophy, and sadra is one of the thinkers who organized a special political philosophy in this field, considering his general philosophy. in the face of these questions, he mostly acknowledges the validity of society and since he considers man as a non-individual being, he will not be able to solve his problems on his own. he firmly believes in the cooperation and cooperation between people and in this regard, he firmly believes in the existence of law after the formation of the society in order to organize the human society. although sadra believes in human reason, he believes in the necessity of legislation and sharia law in human societies, and by possessing reason alone, man is more likely to strengthen and flourish the ecstasy of the senses, and in this way, an educated society will emerge. and while sadr al-mutalahin, along with the definitive acceptance of a learned society for social life, has a desire for a differentiated and ultimately transcendent society. in sadra's virtuous society, justice is the basic axis, while in the transcendental society, kindness, benevolence, and kindness are the basic foundations. in the virtuous and exalted society of sadra, the presence of a prophet, imam, and scholars are an inevitable necessity, and in the exalted society, for the implementation of the sharia and the law of subsistence and resurrection, the executors of the sharia, by connecting to the common sense and the divine system, in the society of a human being is also good in his actions, and this society also becomes similar to the divine world.