چکیده:
This article tries to find a way out of the epistemological problem and the self-body question in Cartesian dualism in light of Mulla Sadra Shirazi's philosophy. There are possibilities in Sadra's thought which make achieving this objective possible. The argument develops in three steps to bring into focus the subject, the object, and knowledge. Concerning the subject, Mulla Sadra's philosophy demonstrates that self/soul and body are unified through modal boundedness (tqyid-i al-sha'ni) which is called existential objectivity in which the self-body duality makes no sense. In his discussion on the object, Shirazi points out that philosophical truths such as necessity, causality, oneness, and so on are unified to the external being and the objective reality in an integrative way (taqyid-i al-indimadji) having existential objectivity. Regarding knowledge, Mulla Sadra emphasizes the existential character of knowledge rather than its essentiality. Therefore, the existence or the existential unity between the knower, the known, and the knowledge overcome the self-body and self-external world cleavages. Because of its unity with the body, the self is present in the external world and perceives the world or the external facts, and then some ideas of the external worlds will appear in mind.
خلاصه ماشینی:
com Abstract This article tries to find a way out of the epistemological problem and the self-body question in Cartesian dualism in light of Mulla Sadra Shirazi's philosophy.
Concerning the subject, Mulla Sadra's philosophy demonstrates that self/soul and body are unified through modal boundedness (tqyid-i al-sha'ni) which is called existential objectivity in which the self-body duality makes no sense.
This article tries to demonstrate how Sadra's arguments about subject, object, and the formation of knowledge can propose a new perspective in which preserving man's self-body without recourse to the idealistic or the materialistic interpretations and just relying on Sdara's existentialism, the Western subjectivism would be overcome.
According to Sadra, the problem occurs whenever the combination of the self and body results in a bodily species while it is impossible for the mixture of the abstract and the material to bring a natural material species (Shirazi, 2002: Vol 8, 14).
Avicenna first treats the soul as it is without bringing in the body through introspection and the subjective perception then concludes that the human's self is an independent substance not inscribed in body but a separate abstract entity (Ibid, 212).
Rejecting the existence of any kind of awareness or knowledge in matters or bodies which are characterized by extension, Descartes attributes the awareness to the self, whereas Sadra maintains that the awareness is circulating at every level of existence.