مبانی پارادایمی رویکرد میان‌رشته‌ای و نسبت آن با سنت نظری حکمت اسلامی

علوم انسانی اسلامی کارآمد، برای حل مسائل و معضلات عینی که عموما چندتباری‌اند، نمی‌تواند در تک‌رشته‌ها متوقف شود و نیازمند بهره‌گیری از رویکرد میان‌رشته‌ای است. درحالی که میان‌رشتگی خود رویکرد نوینی در مغرب‌زمین است و از ابهامات پارادایمی و فقر مبانی رنج می‌برد، استفاده از این روش در پارادایم‌علم‌اسلامی، بدون توجه به لوازم و مبانی آن امکان‌پذیر نیست.این مقاله با روش توصیفی تحلیلی و با بهره‌گیری از منابع کتاب‌خانه‌ای در سه‌گام نسبت میان میان‌رشتگی و پارادایم‌علم‌اسلامی را روشن می‌سازد که آیا این پارادایم، ظرفیت مطالعات میان‌رشتگی را دارد یا خیر؟ در گام اول ضمن بررسی نسبت میان سیستم و میان‌رشتگی، می‌کوشد اصلی‌ترین مبانی معرفت‌شناختی، روش‌شناختی و هستی‌شناختی میان‌رشتگی را استخراج و معرفی نماید. در گام بعدی، با عرضه‌ی این مبانی به پارادایم‌علم‌اسلامی، استقبال این پارادایم از مبانی میان‌رشتگی روشن می‌شود. در گام سوم، نشان داده می‌شود که این پارادایم، به‌گونه‌ای این مبانی را ارتقا می‌دهد که میان‌رشتگی تعالی‌یافته‌ای را هدف قرار می‌دهد و در حد میان‌رشتگی مرسوم متوقف نمی‌شود.

paradigmatic foundations of the interdisciplinaryapproach and its relation to the theoretical traditionof islamic philosophy

introduction: efficient islamic humanities, in order to solveobjective problems and dilemmas that are generally multidisciplinary,cannot be stopped in the disciplines and requires the use of aninterdisciplinary approach. while interdisciplinarity is a new approachamong western scholars and suffers from paradigmatic ambiguities anda lack of fundamentals, using this method in the paradigm of islamicscience is not possible without considering its implications andfundamentals. this article uses a descriptive and analytical method anduses library resources and tries to clarify the proximity and relation andconnection between interdisciplinarity and the paradigm of islamicscience in three steps: does this paradigm have the capacity, ability andcompetence of interdisciplinary studies or not?method of study: the method of discovery in this issue is biblicaland the method of evaluation is rational analythic.findings: in the first step, while examining the proportion andrelation between system and interdisciplinary, it tries to extract andintroduce the main epistemological, methodological and ontologicalfoundations of interdisciplinary. understanding complex facts andsystems is only possible through interdisciplinary methods and in theother hand interdisciplinarity is itself a systemic approach to research.there are many similarities between the systemic approach and theinterdisciplinary approach, which reinforces the two way relation and connection between the two. therefore, interdisciplinarity and systemicapproach are two sides of the same coin. the subject ofinterdisciplinary studies is always a system; especially complexsystems and not simple and linear. in fact, multidimensional subjectscan be modeled with complex systems. one of the main epistemologicalfoundations of the interdisciplinary approach is coherence.methodological multiplicity is also the most importantmethodological basis of the interdisciplinary approach. the ontologicalfoundations of interdisciplinary studies are also the systematization ofphenomena and their complexity.in the next step, by presenting andcomparing these principles to the paradigm of islamic science, theacceptance of this paradigm from the principles of interdisciplinarybecomes clear. the advanced epistemological system of this paradigmdoes not negate coherence and efficiency and is not without them;rather, in the context of foundational theory, it supports andrecommends them as secondary criteria. in methodological foundations,the multiplicity of tools and consequently the multiplicity of methodsare accepted in this paradigm. this basis provides the basis for acomprehensive study of the facts and his logical conclusion is that aninterdisciplinary approach should be used in cognition and study. also,the islamic paradigm not only accepts systemic thinking based on thesystematization of phenomena and their complexity, but also expressesthis thinking about the whole system of existence as a macro systemand extends it to all other facts.conclusion: in the third step, it is shown that this paradigmsomehow enhances these principles that targets the superiorinterdisciplinary and does not stop at the level of the commoninterdisciplinary. the paradigm of islamic science has not onlyaccepted the theoretical foundations of the interdisciplinary approach,but has also mentioned them more comprehensively in its paradigmaticfoundations. presenting coherence in the context of matchingtheory implies closing the way to epistemic idealism in cognition. theincreasing complexity of the system of existence emphasizes the needfor a comprehensive study of facts.