پژوهشی معرفت‌شناختی دربارۀ «فکر» و «نظر» در مراتب صدور در اثولوجیا

درکتاب اثولوجیا «فکر» و «نظر» در مباحث مختلفی مطرح می‌شود. هر فکری به فاعل تفکر و نیز متعلق فکر نیاز دارد و «نظر» نیز معمولا در مقابل «عمل» معنا می‌یابد. مسئله این است «فکر» و «نظر» در اثولوجیا چگونه بررسی می‌شود و آیا «فکر» و «نظر» یکی هستند و برهم منطبقند یا دو امر جدای از هم و مربوط به حوز‌ه‌های مختلف هستند؟ فکر در اثولوجیا در نسبت با نفس و عقل در دو عالم عقل و عالم محسوسات، و در نسبت با خدا مطرح می‌شود. در این نوشتار باتوجه به نسبت نخست آن، دو تعریف از «فکر» و وظایف نفس مطرح می‌شود. یکی «دریافت تعقلی نفس» و دیگری «فکر» به‌معنای «تدبیر بدن» است؛ اما در نسبت دوم یعنی فکر در نسبت با خدا، فکر به‌معنای «حرکات از مقدمات به نتایج» است، و با دلایلی فکر از خدا سلب می‌شود. اما بحث «نظر»نیز در خدا و عقل و نفس به یک ‌معناست و متفاوت از اندیشۀ پیشینیان که در مقابل «عمل» بود، به حوزۀ وجودشناسی مربوط می‌شود. لذا در این نوشتار با نگاهی معرفت‌شناسانه روش توصیفی-تحلیلی «فکر» و «نظر» را در اثولوجیا بازخوانی می‌کنیم و به پرسش‌های مطرح شده در قالب تحلیل پاسخ می‌دهیم.

epistemological research about “thought” and “gaze” in emanative hierarchy in uthulujiyya

introduction: in uthulujiyya, thought and gaze are discussed in different topics. every thought needs a subject of thought and also an object of thought and theory usually means practice. the problem is, what is the definition and position of thought and gaze in uthulujiyya, and are thought and gaze one and the same, or are they two separate things and related to different domains?methodstherefore, in this article, we reread thought and gaze in uthulujiyya with approach of epistemology with a descriptive-analytical method and answer the questions raised in the form of analysis.findingsin this article, two definitions of thought and the duties of the soul are presented, according to its first relation, that is, thought in relation to its place, namely, the soul and the intellect. the one is rational understanding of the soul and the other is thought which means organization of the body but in the second relation, that is, thought in relation to god, thought means movements from premises to results, and thought is deprived of god for some reasons. but the discussion of gaze also has the same meaning in god, intellect and soul different from the thought of the predecessors, which was opposite to practice.in uthulujiyya, thought is examined in terms of the subject of thought and its belonging in two fields: mind and soul and god. thinking is related to both practical science and theoretical science. in this sense, in the face of tangible things and the material world, on the one hand, to get rid of it and return to the world of reason, and also to remember what was taken from the world of reason, a kind of practical exercise to plan and control the body to rid oneself of pains and dependencies. to the world of matter and freedom from it. from this point of view thought is the source of action. but thinking in the sense of synthesizing sensations and making general concepts has an epistemological and theoretical and is deprived of god.conclusionthinking in uthulujiyya in one way means mind and awareness. in another sense means prudence and a kind of controlling, the soul needs more effort and suffering to keep the busyness away from itself. “gaze” also carries the meaning of creative reasoning and action. the difference between “thought” and “gaze” is that action in thought is action and a kind of movement; but gaze is a creative act.therefore, “thought” and “gaze” in have both practical and current aspects; but thinking has a theoretical aspect in addition to the practical side. the origin of action and being a verb is different in both thinking, planning and organizing and controlling. in view, it is creation. therefore, thoughts and opinions in uthulujiyya do not coincide with each other due to their different meanings and applications in different fields, and for this reason, they are not mutually transferable.