چکیده:
In this article, the author believes that in Sadra's philosophy, the authority of the external world loses its epistemological dignity on accidental stage and merely plays the role of a trigger for the intelligent to compose the intellectual that is of his own origin - that is, intellectual by itself- from the external object, and through it, be aware of the world. The field of knowledge is placed in the possession of the rational by itself, which is the reality of knowledge, and the external world is known by using the determinations that the intelligent in the receptacle of the mind, and the compatibility of the object and the mind, and the incarnation of the form and its role on the soul are questioned. The author try to provide an idealistic interpretation of Mulla Sadra's thought by taking help from Kantian epistemology - in which the mind plays a central role in the development of knowledge. If, in Sadra's thought, the intelligent is epistemically prior to the external world and the external world is known only through the determination of the intellect, then state of direct correspondence between the object and the mind and the reference of the external object to the soul will be ruled out. Mulla Sadra's approach to the world overturns the traditional epistemological vector of the Islamic world; because the vector moves from the intellectual to reality with Sadra, not the other way around. Originality is for the intelligent, and object only borrows its epistemological dignity from it.
خلاصه ماشینی:
An Idealistic Interpretation of the Epistemology of Transcendent Wisdom Based on the Agency of the Mind Mohsen Bagherzadeh Meshkibaf * Mostafa Abedi * Abstract The authors of this article believe that in Sadra's philosophy, the authority of the external world loses its epistemic status in an accidental capacity and merely plays a prompting role so that the intellect can create, through an external entity, an intelligible that is of its own kind - namely, the essentially intelligible - and through it, attain the world of knowledge.
One of the reasons that can be presented in Sadra's thought regarding the aforementioned relationship between acquisitive knowledge and presential knowledge is that there are perceptions in the mind that not only cannot be realized externally, but even higher than that, they have an existential impossibility; because the mind perceives external non-existents such as second intelligibles, for which there is no external existence for their known objects (Sadr al-Muta'allihin, 1386, p.
In fact, the intention is not to completely eliminate acquisitive science, but rather an attempt is made to present the position and point of reliance of acquisitive science in Sadra's thought; meaning, instead of attributing the root of acquisitive science to the passivity of the human mind from external entities, by basing acquisitive science on presence, it is referred to the creativity of the mind—contrary to the Peripatetics who considered it based on the passivity of the mind—and in this way, through the discovery of logic from presential perception, the precedence of presential cognition—not acquisitive—over logic is explained.
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