چکیده:
In this article, the relationship between the categories of cognition and insight with object and mind in Masnavi is addressed. The motivation for choosing this topic is Rumi's distinction regarding the correspondence between object and mind, which is one of his commonalities with philosophers; for this reason, in part of the article, the views of some philosophers regarding human ability to know the truth are briefly reviewed. From Rumi's perspective, it is impossible to know the truth through the sensory eye. He considers various factors effective on human insight and cognition; factors such as destiny, the soul and various internal inclinations, Satan, change caused by time, imitation, etc.; however, he speaks more about the influence of subjectivities than other cases. Addressing the factors that hinder vision in Masnavi is not necessarily to achieve correspondence between object and mind, but rather to achieve a different kind of insight; an insight that is itself a pristine path beyond intellectual perception that only believers understand. In this insight, an individual must be able to reach the station of ultimate seeing and observe true existence beyond the world of appearances.
خلاصه ماشینی:
One of the issues that Rumi raises in Masnavi regarding human gaze and attitude toward the sensible world is the issue of the influence of the "mind" on how the "eye" sees.
(Ibid /2728/2-2729) This allegory is similar to the dialogue between Chuang-tzu and his friend Hui (two ancient Chinese philosophers); based on their dialogue, human perception and understanding of the world do not necessarily correspond to its truth, and perhaps what is perceived is contrary to the external reality.
The difference between this example and previous cases is that in the previous cases, the perception resulting from the observer's mindset regarding the object outside the mind was unacceptable, but the type of Majnun's gaze is usually considered correct, although this too is influenced by mental content: گفـــت ليلـــي را خليفـــه کـــان تـــويي کــز تــو شــد مجنــون پريشــان و غــوي از دگــر خوبــان تـــو افــزون نيســـتي گفـت خـامش چـون تـو مجنـون نيسـتي (Ibid /407/1-408) This allegory can be a good example to confirm different perspectives of sight and also shows the audience that if they look at the issue from the perspective of the special ones (those with the qualities of Majnun and lovers), they can see the saints beside them, and this was also Rumi's goal in presenting it; however, the differing views of Majnun and the Caliph also raise this question: how can humans reach a consensus regarding the truth of something, such as beauty?
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