چکیده:
The late Allameh considers knowledge to be an existential matter and, in this regard, agrees with Sadr al-Muta'allihin, stating that knowledge is the presence of a thing for another thing. This means that the acquisition of knowledge for the knower consists of the acquisition of an actualized matter that is pure actuality; because we intuitively find that the scientific form does not have the potential to transform into another form. Sensory, imaginary, and intellectual forms are abstract substances—exemplary and intellectual—that exist in the world of images and intellect, and the soul exists therein with its exemplary and intellectual levels. The scientific form is abstract from matter and potentiality and is present to the perceiver through its external existence. Acquired knowledge is actually an intellectual construct obtained from knowledge by presence. The unity of the knower, the intellect, and the known according to Allameh means that the soul gains existential breadth and becomes an intellectual reality that intuitions intellectual truths, rather than becoming united with them. This differs from Mulla Sadra. Sadra says: first, the intelligible form appears, and this intelligible form is both the actual intellect, the actual known, and the actual knower. But Allameh says: first, illuminative knowledge is attained regarding the intellectual truth, and then the intelligible form follows; meaning that acquired knowledge is derived from knowledge by presence.
خلاصه ماشینی:
o} Introduction The discussion of knowledge is primarily examined in two places: one in the discussion of mental existence, which both Mulla Sadra and the late Allameh have addressed (Nihayat al-Hikmah: 34-40), and the other in the discussion of the union of knowledge, the knower, and the known (ibid: 236-265).
In the discussion of mental existence, he describes the nature of acquisitive knowledge as follows: we have knowledge of certain external beings, meaning that external objects are present to us with their essences (Nihayat al-Hikmah: 34 and 236), not with their external existences that possess external effects.
The question raised here is that if scientific forms are abstract imaginal or intellectual beings that are present to the knower before conceptual knowledge and before attention to the essence of material things and their external effects, then what is conceptual knowledge, which arises from attention to the material world, and how can the epistemological problem of human sciences in matching the external world be solved?
He says that the connection of man with the material world through the senses causes man to perceive abstract scientific forms, which are imaginal or intellectual beings, as forms pertaining to material realities; and since he does not find external traces in them, he judges that these are essences that have become detached from external existence and have realized themselves in mental existence (Nihayat al-Hikma: 239).
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