چکیده:
در این مقاله نشان داده میشود که معرفتشناسی سهروردی همان معرفتشناسی ابنسینا است و تئوری «علم حضوری» سهروردی که نظریۀ منحصر به فرد وی محسوب میشود، از ابنسینا الهام گرفته شده است. بر این اساس جهتگیری مشائی- مشرقی ابنسینا و منظر اشراقی سهروردی هر دو حافظ یک چهارچوب معرفتشناسی هستند، گرچه معرفتشناسی ویژۀ هر یک از ایشان با زبان فلسفی متفاوتی مطرح شده است. در این مقاله نشان داده میشود که هر دوی ایشان به سلسله مراتب معرفت به صورت زیر وفادار بودهاند: 1. معرفت حاصل از تعریف؛ 2. معرفت حاصل از ادراک حسی؛ 3. معرفت حاصل از مفاهیم اولیه؛ 4. معرفت حاصل از علم حضوری؛ 5. معرفت حاصل از تجربۀ مستقیم (عرفان). بر این اساس از دیدگاه هر دو فیلسوف، معرفتی که از طریق عرفان به دست میآید، نابترین شکل معرفت است که واضح، متمایز و بیواسطه و مستقیم است.
In what follows, I will argue that despite apparent differences and the association with two different schools of thought, the epistemology of Suhrawardı is essentially that of Ibn, and even Suhrawardı’s theory of ‘‘knowledge by presence’’, which is considered to be uniquely his, is at least inspired by Ibn Sına. I will argue that Ibn Sına’s peripatetic orientation and Suhrawardı’s ishraqı perspective have both maintained and adhered to the same epistemological framework while the philosophical language in which their respective epistemologies are discussed is different. Of particular interest in our investigation is to show that both masters have adhered to a hierarchy of knowledge as follows: 1. Knowledge by definition; 2. Knowledge by sense perception; 3. Knowledge through a priori concepts; 4. Knowledge by presence; 5. Knowledge through direct experience: mysticism. The fact is that mysticism, in both its philosophical and its practical senses, is a component of the philosophical edifice of Ibn Sına and Suhrawardı, and the type of knowledge that is attained through mysticism is regarded by both philosophers to be the purest form of knowledge, one that is clear, distinct, unmediated, and direct. The knowledge attained through mysticism for Ibn Sına and Suhrawardı is not only informative but also transformative, a quality that both philosophers allude to in very clear and specific language, leaving no doubt that mysticism is an inseparable and integral part of the philosophical schools of both Ibn Sına and Suhrawardı.