«رویت در خدا» و «رویت با خدا»؛ دو رویکرد در نظام معرفت‌شناختی مالبرانش و ملاصدرا

یکی از مسائل مهمی که فیلسوفان در نظام فکری خود آن را پی‌جویی می‌کنند، دستیابی به معرفت حقیقی و تبیین چگونگی امکان حصول آن است. مالبرانش و ملاصدرا از زمره فیلسوفانی‌اند که تلاش می‌کنند دستیابی به معرفت حقیقی و چگونگی امکان آن را در چهارچوب نظام فکری خود به منصۀ ظهور برسانند. مالبرانش با طرح نظریۀ «رویت در خدا» بر این باور است که برای ادراک حقایق باید آنها را در خدا مشاهده کرد. در باور او، انسان ابتدا ایده‌های اشیا را ادراک می‌کند و سپس به‌واسطۀ آن و با اتحاد با خدا به ادراک حقایق نائل می‌آید. ملاصدرا نیز معرفت حقیقی را مبتنی بر ارادۀ الهی و شهود نفسانی انسان از رهگذر پیوند با عالم مجرد می‌داند که نگارنده از آن به «رویت با خدا» تعبیر می‌کند. ملاصدرا با ارجاع همۀ علوم به علم حضوری و نیز امکان معرفت حقیقی به واسطه شهود نفسانی، معرفت را مبتنی بر افاضۀ الهی می‌داند. از وجوه مشابهت آن دو، دریافته می‌شود نظریۀ معرفت‌شناختی آنها از نتایج دیدگاه هستی‌شناختی ایشان مبتنی بر اکازیونالیسم و وحدت وجود است که در مراحل بعد به نظریۀ بازنمایی ادراک منجر می‌شود. از وجوه مخالفت آن دو نیز دریافته می‌شود مالبرانش نظریۀ خود را امری فلسفی می‌داند و آن را در چهارچوب نظام فلسفی خود تبیین می‌کند؛ اما ملاصدرا دیدگاه خود را امری متعالی و در درجات والای عرفانی قلمداد می‌کند که انسان با پیوند با عالم مجرد به آن نائل می‌آید.

‘Vision in God’ and ‘Vision by God’; Two Approaches in the Epistemological System of Malebranche and Mulla Sadra

Abstract Although Mulla Sadra believed in sensory, imaginary, and intellectual perceptions, he sought true knowledge within a framework beyond the senses, intellect, and the material world and considered it to be the result of divine enlightenment and exaltation, as well as the promotion of the soul to the world of meaning, and in other words, the knowledge of God. At the same time, in the West, with the advent of Descartes (1650) and his philosophical tradition, epistemology received more attention, which was the result of the emergence of the age of skepticism, which itself was the outcome of the emergence of modern science and the rejection of Aristotelian tradition. Among the Cartesians, Malebranche (1715) proposed a new theory in the field of epistemology, calling it the ‘vision of God’. This theory was quite different from the epistemological views of others such as Descartes and his followers. According to Malebranche, knowledge depended on God and His will. Also, in the works of Mulla Sadra and Malebranche, the truth of perception is interpreted as a kind of representation. This means that we cannot perceive objects directly, but we perceive them through intermediaries. However, the main question of the present article is how to obtain true knowledge and how to acquire it in the philosophy of Mulla Sadra and Malebranche, which is based on the will of God? On the other hand, what are the similarities and possible contradictions between the theory of vision in God in the philosophy of Malebranche and the theory of acquiring knowledge through the enlightenment of God in Mulla Sadra? The author of the present study interprets the latter as ‘vision by God’. In this article, the author tries to answer the mentioned questions in this field by the analytical and descriptive methods based on library research. By proposing the theory of ‘vision in God’, Malebranche believes that to understand the facts, one must observe them in God. According to him, man first perceives the ideas of things and then through them, and by union with God, he realizes the truths. Mulla Sadra also considers true knowledge to be based on the divine will and human psychic intuition through connection with the spiritual world, which the author interprets as ‘vision by God’. Mulla Sadra, by referring all sciences to knowledge by the presence on the one hand and the possibility of true knowledge through psychic intuition, on the other hand, considers knowledge to be based on divine forgiveness.  From the similarity of the two, it can be pointed out that their epistemological theory is based on the results of their ontological view based on occasionalism and the unity of existence, which in the later stages leads to the theory of representation of perception. From the opposition of the two views, it can be noted that Malebranche considers his theory as a philosophical matter and explains it within the framework of his philosophical system. But Mulla Sadra considers his view to be transcendent and in the highest mystical degrees, that man attains by connecting with the spiritual world.