تطور هستی شناسی حالات ادراکی در فلسفه اسلامی

مباحث معرفت‌شناسی در سنت فلسفه اسلامی پیش از دوره معاصر مجزا از مباحث مابعدالطبیعی مطرح نشده است و همین امر ضرورت پژوهش و استخراج آراء فیلسوفان اسلامی در مباحث معرفت‌شناسی و نسبت آن با آراء هستی‌شناختی ایشان را گوشزد می‌کند. بر این اساس پژوهش پیش‌رو با دغدغه‌ی فهم سیر تطور هستی‌شناسی حالات ادراکی در سنت فلسفه اسلامی، به بررسی ابعاد مختلف مسئله هستی‌مندی ادراکات و سیر تحول آن، در آراء سه فیلسوف مکتب‌ساز، ابن‌سینا، سهروردی و ملاصدار می‌پردازد. بدین منظور با قرارگیری تحلیل پدیداری ادراک در چارچوب نظام متافیزیکی فیلسوف تصویر او از مدرِک و مبنای نظام معرفتی‌اش استنباط می‌شود. از آنجا که در فلسفه اسلامی، معرفت‌شناسی مبتنی بر هستی‌شناسی است، تطور هستی‌شناسی حالات ادراکی، آنجا رخ می‌دهد که فیلسوف، اختلافی مبنایی در مبانی هستی‌مندی و شاخصه‌های پدیدار ادراک با آراء فیلسوف پیش از خود پیدا می‌کند و تحول در اصول و شاخصه‌ها منجر به تحول در تبیین فرایند ادراک و مدرِک می‌شود. ابن‌سینا ذات‌گرا و قائل به ضرورت وحدت سنخی میان مدرِک و مدرَک است. سهروردی با عبور از ذات‌گرایی و ضرورت وحدت سنخی میان مدرِک و مدرَک، اضافه اشراقیه را مطرح می‌کند. ملاصدرا با مبانی نوین خود به خوانش تازه‌ای از ذات‌گرایی و وحدت سنخی می‌پردازد. نفس همواره مدرک است، اما تبیین‌های گوناگون می‌یابد؛ در نگاه سینوی، نفس به مثابه آینه‌ای برای تمثل حالات ادراکی است؛ از منظر سهروردی، نفس همچون بصر است و هویتی چشم‌گونه دارد که به مشاهده عوالم می‌پردازد. منطبق با آراء صدرالمتالهین، نفس بازآفریننده‌ای است که به بازسازی جهان بیرون در جهان درون می‌پردازد.

the evolution of the ontology of perceptual states in islamic philosophy

in islamic philosophical tradition prior to the modern period, epistemological discussions were not treated separately from metaphysical inquiries. this reality highlights the necessity of research and extraction of islamic philosophers' views on epistemology and its relationship with their ontological stances. accordingly, this research, driven by the concern to understand the historical development of the ontology of cognitive states in the islamic philosophical tradition, examines various dimensions of the problem of the existential reality of perceptions and its evolution in the thought of three foundational philosophers: ibn sīnā, suhrawardī, and mullā ṣadrā. to this end, by situating a phenomenological analysis of cognition within the framework of each philosopher's metaphysical system, their conception of the cognitive subject and the foundation of their epistemological system is inferred. since in islamic philosophy epistemology is grounded in ontology, evolution in the ontology of cognitive states occurs when a philosopher establishes a fundamental difference from his predecessors concerning the existential grounds and phenomenological characteristics of perception. such shifts in principles and characteristics lead to transformations in explaining the cognitive process and the nature of the subject.ibn sīnā is an essentialist, advocating the necessity of a generic unity between the perceiver and the perceived. suhrawardī, moving beyond essentialism and the necessity of generic unity, introduces the notion of the ishrāqī relation . mullā ṣadrā, based on his novel principles, offers a fresh reading of essentialism and generic unity. the soul (nafs) is consistently the perceiver, yet it is explained diversely: from an avicennan perspective, the soul is like a mirror for the manifestation of cognitive states; from suhrawardī's viewpoint, the soul is akin to vision, possessing an eye-like identity that observes the worlds; and in accordance with ṣadr al-muta'allihīn's thought, the soul is a re-creator, reconstructing the external world within the inner world.in islamic philosophical tradition prior to the modern period, epistemological discussions were not treated separately from metaphysical inquiries. this reality highlights the necessity of research and extraction of islamic philosophers' views on epistemology and its relationship with their ontological stances. accordingly, this research, driven by the concern to understand the historical development of the ontology of cognitive states in the islamic philosophical tradition, examines various dimensions of the problem of the existential reality of perceptions and its evolution in the thought of three foundational philosophers: ibn sīnā, suhrawardī, and mullā ṣadrā. to this end, by situating a phenomenological analysis of cognition within the framework of each philosopher's metaphysical system, their conception of the cognitive subject and the foundation of their epistemological system is inferred. since in islamic philosophy epistemology is grounded in ontology, evolution in the ontology of cognitive states occurs when a philosopher establishes a fundamental difference from his predecessors concerning the existential grounds and phenomenological characteristics of perception. such shifts in principles and characteristics lead to transformations in explaining the cognitive process and the nature of the subject.ibn sīnā is an essentialist, advocating the necessity of a generic unity between the perceiver and the perceived. suhrawardī, moving beyond essentialism and the necessity of generic unity, introduces the notion of the ishrāqī relation . mullā ṣadrā, based on his novel principles, offers a fresh reading of essentialism and generic unity. the soul (nafs) is consistently the perceiver, yet it is explained diversely: from an avicennan perspective, the soul is like a mirror for the manifestation of cognitive states; from suhrawardī's viewpoint, the soul is akin to vision, possessing an eye-like identity that observes the worlds; and in accordance with ṣadr al-muta'allihīn's thought, the soul is a re-creator, reconstructing the external world within the inner world.ibn sīnā is an essentialist, advocating the necessity of a generic unity between the perceiver and the perceived. suhrawardī, moving beyond essentialism and the necessity of generic unity, introduces the notion of the ishrāqī relation . mullā ṣadrā, based on his novel principles, offers a fresh reading of essentialism and generic unity. the soul (nafs) is consistently the perceiver, yet it is explained diversely: from an avicennan perspective, the soul is like a mirror for the manifestation of cognitive states; from suhrawardī's viewpoint, the soul is akin to vision, possessing an eye-like identity that observes the worlds; and in accordance with ṣadr al-muta'allihīn's thought, the soul is a re-creator, reconstructing the external world within the inner world.