چکیده:
حکیم سبزواری در فضای حکمت متعالیه و با مبانی مسلّم متعالی و گذر از چارچوب مماشات با مبانی فلاسفه پیشین، به اقامه براهینی در اثبات اتحاد عقل و عاقل همت گماشته است. برخی مبادی این براهین در پوسته و ظاهر، نه در مغز و محتوا، همان مبادی حکمای پیشین است. از جملة این براهین، تکیه بر عینیت ذهن و ذهنی است. این برهان بر مبانی مسلّم و متقن حکمت متعالیه مبتنی است. از جمله این مبانی است: شناخت دقیق ذهن و رابطة وجودی آن با ذهنیات، نیز چیستی و هویت علم و رابطة نفس و قوا که همه از مبانی خاص حکمت متعالیه است. این برهان در گام اول به عنوان تأییدیهای بر اتحاد عاقل و معقول مطرح شده است زیرا به نظر میرسد از تشبیه رابطة ذهن و ذهنی با رابطة خارج و خارجی و تمثیل آن دو به یکدیگر کمک میگیرد. اما در گام واپسین، استناد به مبانی ویژه حکمت متعالیه و فضای حاکم بر آن، به قوت خود میگراید و به عنوان برهان مطرح میگردد و شائبة تشبیه و تمثیل ذهن به خارج را میزداید، از این منظر که ذهن از مراتب خارج است و رابطه خارج و خارجی بر همه مراتب عین حاکم است.
Introduction: Sabzavari, with technical knowledge of the principles
of ontology and the knowledge of soul, has established reasons for the
unity of intellect and the intelligible (ittihad al-‘aqil wa-l-ma‘qul),
including the proof of the objectivity of the mind and the mental. The
basis of achieving the purpose of this argument is the precise ontology
of the levels of mind and object and how the mind and mentalities are
related. Rereading this reason and its validity to prove the unity of the
intellect and the intelligible, and the separation of the first-order and
consistent elements from the peripheral and second-order elements, as
well as the statement of some foundations related and special to the
Transcendental Philisophy, such as the quality of truth that exists on
mentalities, the thing (or fact) itself’ (nafs al-amr), the affirmative and
negative relationship of mind and mental, the identity and nature of
science, and the unity of soul and powers, is unprecedented, and this
article aims to point out the strength of the issue of the unity of intellect
and the intelligible with the approach of proofs.
Method of Study: Studying the main elements of the argument and
its foundations, with explanatory and analytical methods, can show the
degree of implication of the argument and its effective role in proving
the problem.
Findings: The relationship between mind and mental has two
negative and positive aspects. The negative aspect negates the
relationship between the placed and the place and the immanent rising
in order to reach the affirmative position and the relationship of the
emanational rising, which is of the illuminative correlation (al-idafa alishraqiyya)
style. This negative aspect is enough for Sabzavari to
establish a proof of unity. Just as the nature of external exists is the
same as the external so the nature that mental exists has a relationship
of objectivity with the mind.
Many problems and defects on the mental existence are caused by
blaming the view on the negative side, but the dignity of the mind in
relation to perceptions, even to sensations and imaginations, should be
changed from passivity and ability to activity and creativity.
In addition to paying attention to the negation of the relationship
between the placed and the place and the establishment of the
relationship of the immanent rising between the mind and the mental,
the posieive position of the transcendental theory should be sought in
two other things, which are: attention to the identity and nature of
science and the relationship between the soul and the powers.
Conclusion: From this point of view, the proof that the sameness
of mind and the mental, explains and proves the issue of unity, that the
mind is the levels of reality and does not have duality in the reality,
reality and external. With a step-by-step approach to seek
confirmation, first the mind and the mental are compared with the
reality and the external, but according to the ontological criteria of the
Transcendental Philisophy, there is no analogy and comparison, and
the same principle of the unity of the reality and the external is also
true for the mind and the mental, and different principles the sameness
of reality and external is the guide to this.