چکیده:
More than a century has passed since Iranians encountered and became familiar with Hegel's thought. During this period, the way "we" Iranians refer to Hegel has undergone changes, so after all this Hegel research and translation of Hegel's writings and reading of Hegel, we should evaluate the connection and relationship we have with Hegel and ask: do we Have we been able to intellectually own Hegel after all this? In other words, is it possible to mention an Iranian or Iranian-Islamic Hegel among the various interpretation traditions of Hegel, such as right and left, old and young, English and French, etc.? The answer to this question has various theoretical tools, one of the most important of which is the study of Hegel's thought in the context and tradition of Islamic philosophy. Since our dominant intellectual space in these two centuries has been Sadra'i, such readings mainly occurred in the context of Mulla Sadra's philosophy, so we also focused our work on evaluating Sadra's readings of Hegel. Motahari is one of the contemporary thinkers of the Sadrai tradition who welcomed Hegel in his works and studied Hegel with Sadrai principles.Therefore, Motahari is one of the thinkers whose report and description of his encounter with Hegel is necessary to achieve the aforementioned purpose, and in this work, we seek to fulfill this necessity so that we can reach an accurate assessment of one of the most important interpretations of Sadra's Hegel.
خلاصه ماشینی:
For example, in providing more information on the history of the thought of idealism compared to Allameh, who only stated and critiqued the principles and foundations, Motahhari refers to the historical evolution of the application of this concept, from its application to the Platonic school to its application as a school in opposition to materialism (ibid: 57-60).
Motahhari states: "In the course of these chapters and articles [Principles of Philosophy and the Method of Rationalism], many views of ancient and modern scholars, both theological and materialist, have been discussed and criticized, and due to a specific reason that will be mentioned later, more attention has been paid to a new materiality (dialectical materialism), and efforts have been made to clearly demonstrate all the deviations of this school" (ibid: 22)...
For example, regarding the unity of mind and object as one of the important and fundamental principles of dialectics, he says: "Hegel's dialectic, while being a philosophical view, is also a logical view; meaning, while it explains and describes the essence and reality of things, it also expresses the law of thought.
" (Ibid: 200) Motahhari considers Hegel's connection of dialectics with the principle of evolution to be contingent upon the negation of the principle of non-contradiction, and he says: According to the new dialectic, which includes the concept of "the union of opposites and contradictions," we must introduce two points into our thought and thinking so that our way of thinking becomes dialectical: First, that we know everything both is and is not.
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