چکیده:
ﺷﻬﺎباﻟﺪﻳﻦ ﺳﻬﺮوردی )945-785ق( ﻧﻤﺎﻳﻨﺪه اﻧﺪﻳﺸﻪﻫﺎی اﻓﻼﻃـﻮن )743؟-724؟ق.م( در ﻓﻠﺴﻔﻪ اﺳﻼﻣﻲ اﺳﺖ. او در ﺣﻜﻤﺖ اﺷﺮاق، ﻣﻘﺎم و اﻫﻤﻴﺖ ارﺳﻄﻮ را در ﻓﻠﺴـﻔﻪ ﻣﺸّـﺎء دارد. ﺳﻬﺮوردی در ﻧﻮﺷﺘﻪﻫﺎی ﺧﻮد از اﻓﻼﻃﻮن ﺑﺎ ﻋﻨﻮان »اﻓﻼﻃـﻮن اﻹﻟﻬـﻲ« و »اﻣـﺎم اﻟﺤﻜﻤﺎ« و ﺗﻌﺒﻴﺮاﺗﻲ ﺷﺒﻴﻪ ﺑﻪ اﻳﻦ دو اﺳﺘﻔﺎده ﻛﺮده اﺳﺖ. او ﺧﻮد را اﻓﻼﻃﻮﻧﻲ ﻣﻲداﻧـﺪ. در ﮔﺰارش وی ز آراء اﻓﻼﻃﻮن ﻏﺎﻟﺒﺎ آراء ﻣﺒﺘﻨﻲ ﺑـﺮ ﺷـﻬﻮد او ﻧﻘـﻞ ﺷـﺪه و ﮔـﺎه ﻛـﻪ از آراء ﻫﺴﺘﻲﺷﻨﺎﺳﺎﻧﻪ او ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ اﻧﺘﻬﺎی ﻛﻼم را ﺑﻪ ﺷـﻬﻮد اﻓﻼﻃـﻮن از ﺣﻘـﺎﻳﻖ ﻫﺴـﺘﻲ ﻣﺘﺼﻞ ﻣﻲﻛﻨﺪ. ﺑﻪ ﻧﻈﺮ ﺳﻬﺮوردی، اﻓﻼﻃﻮن ذوات ﻣﻠﻜﻮﺗﻲ را ﺷﻬﻮد ﻛﺮده اﺳﺖ. وی ﻗﺎﺋﻞ ﺑﻪ ﻣﻘﺎﻣﻲ در ﺧﻮر ﺣﻜﻴﻢ ﻣﺘﺄﻟﻪ ﺑﺮای اﻓﻼﻃﻮن اﺳﺖ. ﺳـﻬﺮوردی ﺟﻤـﻊ ﻣﻴـﺎن اﻓﻼﻃـﻮن و زرﺗﺸﺖ ﻛﺮده اﺳﺖ. ﻟﺬا ﺗﺼﺮﻳﺢ او ﺑﻪ ﺟﻤﻊ اﻓﻼﻃﻮن و زرﺗﺸـﺖ ﺑـﺪون ﻣـﺪد وی از دﻳـﻦ ﻣﺒﻴﻦ اﺳﻼم ﻣﻤﻜﻦ ﻧﻴﺴﺖ. ﻧﻘﺶ اﺳﺎﺳﻲ دﻳﻦ اﺳﻼم در اﻳﻦ ﺟﻤﻊ، ﺑﻪ ﻣﺜﺎﺑﻪ ﻛﻤـﺎﻟﻲ اﺳـﺖ ﻛﻪ ﻗﺎﺑﻠﻴﺖ ﻧﻈﺮی اﻳﻦ ﺟﻤﻊ را در ﺳﻬﺮوردی ﺑﻪ وﺟﻮد آورده اﺳﺖ.
In his philosophical theory of space (and time), Immanuel Kant
distinguishes between the relation that exists between things to each other in
space (Verhaltnis) and the one that exists between space (and time) to us
(Beziehung). He holds that space cannot be manifested by the mere
experience of relations between spatial manifestations of things. Rather,
space results solely from the possibilities of representation of space/place.
However, our awareness of the reality of space/place does not depend on
the experiential recognition of things. Human beings are engaged in space
without having any primary experience of space, whereas Kant somehow
reduces space to some external spatial aspect of things. Nevertheless, space
amounts to more than what Kant considers to be the grasping/understanding
of the pure form of space. The origin of space lies primarily/essentially
beyond the human subjectivity and the boundaries of cognitive recognition of
space/place.
Kant regards space as the condition of the appearance of things that exist
in the external world and become available to our perceptions, though there
would be no relation between space and the determinations of things
themselves. Therefore, one may ask where that space/place is where things
in themselves exist. On the one hand, Kant does not provide any positive
argument in order to dismiss the space itself that maintains the thing(s) in
itself. On the other hand, if space is not a characteristic of a thing in itself, it
cannot be said that the thing in itself is contained in space itself. If space is
not given to us as a primary reality that is irreducible to the mere
characteristics of things in themselves, things in themselves, as substances,
would have nothing in common with space, whether substantial or not. If
we do not accept that space is a place where things in themselves are, then
where would those things in themselves be located? Moreover, where would
we and our world be situated
خلاصه ماشینی:
"ﻧﻴـﺰ آن ﮔﻮﻧـﻪ ﻛـﻪ از ﺳـﺨﻦ وی ﺑـﺮ ﻣﻲآﻳﺪ، ﺑﻪ ﻧﻈﺮ او اﻓﻼﻃﻮن در ﺑﺤﺚ از ﻋﻠﻴﺖ ، ﻗﺎﺋﻞ ﺑﻪ ﺗﻘﺪم ﺟﻮﻫﺮی ﻋﻠﺖ ﺑﺮ ﻣﻌﻠﻮل اﺳﺖ و اﮔﺮ ﭼﻪ ﻋﻘـﻞ ﺑﺮ اﻳﻦ ﻗﺎﻋﺪه ﻓﻠﺴﻔﻲ ﺗﺼﺮﻳﺢ ﻣﻲﻛﻨﺪ، اﻣﺎ ﮔﺰارش ﺳﻬﺮوردی ﺿﻤﻦ اﻳﻨﻜﻪ ﻳـﺎدآور ﺑﺤـﺚ اﻓﻼﻃـﻮن از اﻧـﻮاع ﺗﻘﺪم و ﺗﺄﺧﺮ اﺳﺖ، اﻳﻦ ﻧﻜﺘﻪ را ﻫﻢ ﻳـﺎدآوری ﻣـﻲﻛﻨـﺪ ﻛـﻪ ﺑﺤـﺚ ﻋﻠﻴـﺖ ﻧـﺰد وی اﻫﻤﻴـﺖ دارد )ﻫﻤـﺎن، 21 ص203(.
اﻳـﻦ ﻃﺮز ﺑﻴﺎن ﻣﺒﻴﻦ ﻧﺤﻮه ﺗﻮﺟﻪ ﺧﺎص ﺳﻬﺮوردی ﺑـﻪ اﻓﻼﻃـﻮن اﺳـﺖ و ﻣﻘـﺎﻣﻲ را ﺑـﺮای او در ﺗـﺎرﻳﺦ ﻓﻠﺴـﻔﻪ اﺳﻼﻣﻲ و ﻧﻴﺰ اﻧﺪﻳﺸﻪ ﺧﻮد ﺗﺮﺳﻴﻢ ﻣﻲﻛﻨﺪ )ﻫﻤﺎن، ص 551(61 ﻛﻪ ﺑﻪ ﻃﻮر ﻛﺎﻣـﻞ ﺑـﺎ ﺗﻌﺒﻴـﺮ اﺑـﻦ ﺳـﻴﻨﺎ از او ﻣﺘﻔﺎوت اﺳﺖ.
ﺗﻌﺒﻴﺮ ﺳﻬﺮوردی از »ﻧﻮر ﻃﺎﻣﺲ« ﻛﻪ ﺑﻪ »ﻧﻮر اﺻﻐﺮ« ﻣﻨﺠﺮ ﻣﻲﺷﻮد، ﺗﻘﺮﻳﺒـﺎ ﻣﻨﻄﺒـﻖ ﺑـﺎ آراء اﻓﻼﻃﻮن در اﻳﻦ ﺑﺎره اﺳﺖ و اﮔﺮ ﭼﻪ وی در ﭘﺎﻳﺎن رأی ﺧﻮد، آن را ﺑﻪ اﻓﻼﻃﻮن ﻧﺴﺒﺖ ﻣﻲدﻫﺪ، اﻣﺎ از ﺗﻌﺒﻴـﺮ »ﻃﺒﻘﻪ ﻳﻮﻧﺎن« ﻛﻪ در ﮔﺰارش وی آﻣﺪه )ﻫﻤﺎن، 0831اﻟﻒ، ص205( ﻣﻲﺗﻮان اﺳﺘﻨﺒﺎط ﻛﺮد ﻛﻪ اﺣﺘﻤﺎﻻ اﻳﻦ ﻗﻮل ﻧﺰد ﺣﻜﻤﺎی ﻳﻮﻧﺎن، ﺧﺼﻮﺻﺎ ﻣﺎﻗﺒﻞ اﻓﻼﻃﻮن و ﺳﻘﺮاط راﻳﺞ ﺑﻮده اﺳﺖ.
ﺳﻬﺮوردی ﺣﺘﻲ در اﺷﺮاق ﻣﺘﻌﺎﻟﻲ اﻧﺪﻳﺸﻪ ﺧﻮد، ﻳﻌﻨﻲ ﻫﻨﮕﺎﻣﻲ ﻛﻪ از ﻋﺮﻓﺎن و ﺗﺠﺮﺑﻴـﺎت ﻋﺮﻓـﺎﻧﻲ و ﺳـﻠﻮک ﻣﺸﺎﻳﺦ ﺑﺰرگ ﺗﺼﻮف و ﻋﺮﻓﺎن ﺳﺨﻦ ﻣﻲﮔﻮﻳﺪ ﺑﺎز ﻫﻢ از اﻓﻼﻃﻮن ﻏﻔﻠﺖ ﻧﻜﺮده و اﻳﻦ ﺗﻤﺎﻳـﻞ ﻣﺒـﻴﻦ ﻋﻤـﻖ اﻓﻼﻃﻮن ﺑﻪ رواﻳﺖ ﺳﻬﺮوردی )(Plato in Suhrawardi's Thought ﺗﺄﺛﺮ او از وی اﺳﺖ.
ﺳﻬﺮوردی ﺑﺮ ﺧﻼف ﻓﺎراﺑﻲ ﻛﻪ ﻧﻈﺮ ﺑﻪ ﺟﻤﻊ ارﺳﻄﻮ و اﻓﻼﻃﻮن داﺷـﺘﻪ اﺳـﺖ، ﺟﻤـﻊ ﻣﻴـﺎن اﻓﻼﻃـﻮن و زرﺗﺸﺖ ﻛﺮده اﺳﺖ."