بررسی مبانی و قواعد معرفت‌شناختی تاویلی ملاصدرا

تاویل هستی و متن نوعی کاوش باطنی (عقلی شهودی) در یک موضوع است که به کشف و استخراج گزاره‌های جدید می‌انجامد. ملاصدرا به‌عنوان یک فیلسوف، دارای مبانی مستدلی در معرفت‌شناسی است که بر سبک تاویلی او تاثیر گذاشته است. بررسی و تحلیل این مبانی و استنتاج و شناسایی قواعد مبتنی بر این مبانی و نیز میزان تاثیر این مبانی و قواعد بر تاویلات صدرایی از اهداف مهم این نوشتار است. روش تحقیق، توصیفی‌تحلیلی بر مبنای آثار ملاصدرا است. قواعد اصلی استخراج‌شده عبارت‌اند از حرکت از علم حصولی به علم حضوری در تاویل شهودی، نقش فعال و زاینده عقل در تاویل عقلی، پذیرنده و منفعل‌بودن ادراک قلبی در تاویل شهودی، لزوم هماهنگی تاویل عقلی شهودی با درک فطری، دارای مراتب بودن ساختار تاویل شهودی، نقش واسطه‌بودن عالم مثال و خیال در تاویل شهودی و لزوم کنترل منابع شناخت در تاویل (لزوم ضابطه‌مندی به‌طور خاص). این مقاله ضمن آنکه بخشی از قواعد منطقی و فلسفی از بعد معرفت شناختی حاکم بر تاویل‌های متن را نشان می‌دهد، تحلیلی از منابع معرفت تاویلی (عقل و قلب) را نیز ارائه می‌کند که به سهم خود می‌تواند به فهم عمیق‌تر و کاربردی‌تر حکمت متعالیه کمک شایانی کند.

A Study of the Epistemological-Hermeneutical Principles and Rules of Mulla Sadra

Interpretation of the existence and text is a type of esoteric (rationalintuitive) excavation of a subject that leads to the discovery and extraction of new propositions. Mulla Sadra, as a philosopher, is of rationally grounded principles in epistemology which have influenced his hermeneutical style. The study and analysis of these principles, the inference and identification of the rules that are based on these principles, and also the scope of the influence of these principles and rules on Sadra’s hermeneutical interpretations are among the main goals of the present essay. The methodology of the present study is descriptiveanalytical focusing on Mulla Sadra’s works. The main extracted rules consist of the movement from the acquired knowledge to the knowledge by the presence of intuitive interpretation. To put it more clearly, human understanding of the text of existence can make its way from the acquired knowledge of objects to the sense of the presence of objects. This process of the reading of existence is what we refer to as the hermeneutical method that has its origin in the belief in the sacredness of the text of existence as a divine manifestation.When one encounters existence in the form of presential intelligence, a hermeneutical effort has taken place, but it is not so that this process has come to its end; because existence does not stop by its manifestations and its messages are infinite. The second rule is the active and productive role of reason in rational interpretation. Reason in this context as the source of human knowledge is indeed discursive theoretical reason which represents the stage of the acquisition of the theories and the intelligibilia (actual reason) from the meanings of the quadruple stages.In “Breaking the Idols of Ignorance”, Sadra insists that if the argumentative reason is not strengthened, imagination would get activated and thus cordial openings are replaced with imaginative pictures. The application of reason for hermeneutical interpretation consists of the supervision of the hermeneutical understanding and those requirements inferred from the surface of the text which should be correspondent to the rules of interpretation. These rules are discussed at the end of this study. Moreover, discursive reason in the course of the evolution of the epistemic foundations of interpretation can also play its role. Theories of knowledge each one of which has been rationally grounded in its particular school are theories that consider knowledge to have a process the outcome of which is knowledge or consciousness. For example, if in the knowledge we believe in the theories of intellects, in the theory of ideas, or even Kant’s epistemological doctrine, each one of these understands knowledge in terms of a particular process. Accordingly, each of these epistemic perspectives respectively traces the origin of the emergence of hermeneutics or interpretation back to active intellect, ideas, or the structure of the human mind.Sadra believes that intuitive truths that are revealed to the person under particular conditions lie outside the scope of rational activity and argument in its specific sense; then, reason does not have access to the border of opening and intuition. When the soul reaches the knowledge through thinking, we call this mode of knowledge “reason” while if this knowledge is acquired directly from God it is called “heart”. Reason moves forward in the course of the acquisition of knowledge through delimitation and creation of connection and conditions while the heart traverses this course via transcending the conditions and limits.Receptivity and passivity of cordial perception in intuitive interpretation, the necessity of the harmony of rationalintuitive interpretation with the primordial perception, and the hierarchical nature of the structure of intuitive interpretation are among the other rules discussed in the present study. Dynamicity of hermeneutical interpretation is rooted in the dynamicity of truth not in our capability of arbitrary reading of truth because this dynamicity is due to the dynamicity of divine inspirations and manifestations. Human connection with the existential world is proportionate to his ascension and he will turn into the truth of that world insofar as if he reaches the world spirits, he will face the original truths. The intermediate role of the world of ideas and imagination in intuitive interpretation is the other rule. Sadra’s theory of the immateriality of imagination becomes explicated in his discussion of imagination in interpretations of purgatorial and otherworldly ideas. Moreover, according to Sadra’s theories, the intermediate role of the world of ideas and imagination is uncovered in the depiction of intuitive ideas and interpretation. The necessity of controlling the sources of knowledge in the interpretation (the necessity of regulation in particular) is the last rule which we have discussed. Sadra reiterates that the essence and secrets of the text of the Quran are not in conflict with its interpretative appearance rather complete it. In hermeneutical interpretation, metaphoric use does not occur. Therefore, the correct interpretation is the one that is in harmony with the surface of the Book and the Sunnah. The present study not only demonstrates part of the logical and philosophical rules governing the textual interpretations, but also presents an analysis of hermeneutical knowledge sources (reason and heart) which can contribute to a deeper and practical understanding of transcendent philosophy.Epistemological rules are concerned with the existential mode of human epistemic faculties in particular though these rules are mostly prehermeneutic. In other words, our knowledge of them can explain the substructure of Sadra’s interpretations. These rules have been inferred from Sadra’s works and enriched with the texts which are in line with Sadra’s ideas. These heptafold rules are grounded in semantic realism and textual understanding, the theory of authorcenteredness and textualism, and finally in ontological realism. Sadra’s interpretations are divided into two rational and intuitive types. The reason is of an active role in these Sadraean interpretations and is concerned with production and creativity but this creativity is controlled with interpretative regulations. According to Sadra, the reason is prior to tradition and basically intuition is a level higher than discursive reason which lies over it. The results of this study show that without paying attention to the aforementioned principles and their relevant rules, one cannot reach a tridimensional and deep understanding of Sadraean interpretations. Failure of correct understanding of the place of hermeneutical interpretation in Mulla Sadra’s philosophy is itself the source of many of the views and criticisms that are expressed by the opponents and critics of Sadraean philosophy.