ﻣﻔﻬﻮمﺷﻨﺎﺳﯽ ﺣﺮﮐﺖ در ﻧﻈﺎم ﻓﻠﺴﻔﯽ ﺳﯿﻨﻮي و ﺻﺪراﯾﯽ

The Conceptology of Motion in Avicennan and Sadraian Philosophy

ﻫﺪف ﭘﮋوﻫﺶ ﺣﺎﺿﺮ ﻣﻔﻬﻮمﺷﻨﺎﺳﯽ ﺣﺮﮐﺖ در دو ﻧﻈﺎم ﻓﻠﺴﻔﯽ ﺳﯿﻨﻮي و ﺻﺪراﯾﯽ اﺳﺖ. روش ﺗﺤﻘﯿﻖ ﺗﻮﺻﯿﻔﯽ ﺗﺤﻠﯿﻠﯽ ﺑﻮده و ﻧﺘﺎﯾﺞ ﻧﺸﺎن داد ﮐﻪ اﺑﻦﺳﯿﻨﺎ ﺣﺮﮐﺖ ﺗﻮﺳﻄﯿﻪ را در ﺧﺎرج ﻣﻮﺟﻮد ﻣﯽداﻧﺪ، از ﺳﻮي دﯾﮕﺮ ﻣﻼﺻﺪرا ﺑﺎ وﺟﻮد اﯾﻦﮐﻪ ﻋﻘﯿﺪه اﺳﺘﺎد ﺧﻮد، ﻣﯿﺮداﻣﺎد را درﺑﺎره ﻇﺮف دﻫﺮي ﮐﻪ ﺑﻪ ﻧﻈﺮ وي، ﺗﻮﺟﯿﻪﮐﻨﻨﺪه اﺟﺘﻤﺎع اﺟﺰاي ﺣﺮﮐﺖ ﻗﻄﻌﯿﻪ و ﮐﻠﯿّﺖ ﺗﺤﻘﻖ آن اﺳﺖ، اﻧﮑﺎر ﻣﯽﮐﻨﺪ، اﻣﺎ در ﻗﺒﻮل ﻣﻮﺟﻮدﯾﺖ ﺣﺮﮐﺖ ﻗﻄﻌﯿﻪ، در ﺧﺎرج، از اﯾﺸﺎن ﺗﺒﻌﯿﺖ ﮐﺮده و ﺳﺨﻦ ﺧﻮد را در اﯾﻦ زﻣﯿﻨﻪ، ﺑﺎ ﺗﻮﺿﯿﺤﯽ درﺑﺎره ﺣﻘﯿﻘﺖ »آن« و ﮐﯿﻔﯿﺖ وﺟﻮد و ﻋﺪم »آن«، آﻏﺎز ﻣﯽﮐﻨﺪ. از دﯾﺪﮔﺎه ﻣﻼﺻﺪرا، ﺗﻤﺎم ﻣﻮﺟﻮدات و ﻫﺴﺘﯽ آﻧﻬﺎ ﻋﯿﻦ ﺳﯿﻼن و ﺷﻮق ﺑﻪ ﺳﻮي ﻣﺒﺪأ ﺑﻮده و اﯾﻦ »ﺟﻮﻫﺮ« وﺟﻮد اﺷﯿﺎء اﺳﺖ ﮐﻪ در ﺳﯿﻼن و ﮔﺬر ﺑﻮده و دﮔﺮﮔﻮﻧﯽ در اﻋﺮاض و ﻇﻮاﻫﺮ ﺗﻨﻬﺎ ﺑﺮﺧﻮاﺳﺘﻪ از ﺣﺮﮐﺖ در ﺟﻮاﻫﺮ ﻣﯽﺑﺎﺷﺪ. ﺑﻨﺎﺑﺮاﯾﻦ، ﮐﻞ ﻋﺎﻟﻢ ﻃﺒﯿﻌﺖ، ﺟﻬﺎﻧﯽ اﺳﺖ از ﺣﺮﮐﺖ و ﺗﮑﺎﭘﻮ و ﺷﻮق ﺑﺮاي رﺳﯿﺪن ﺑﻪ ﻣﻮﺟﻮد ﯾﺎ ﻣﻮﺟﻮدات ﻣﺠﺮد ﮐﻪ ﭘﺎﯾﺎن ﺣﺮﮐﺖ و ﻣﺤﻞ ﻗﺮار و ﺳﮑﻮن ﻫﺴﺘﻨﺪ، ﻣﺠﺮداﺗﯽ ﮐﻪ ﺧﻮد ذاﺗﺎً ﺳﯿﻼن آﻓﺮﯾﻦ و ﻋﻠﺖ ﺣﺮﮐﺎت ﺟﻬﺎن ﻃﺒﯿﻌﺖ ﻣﯽﺑﺎﺷﻨﺪ. ﻣﻼﺻﺪرا اﻧﮑﺎر ﺣﺮﮐﺖ ﺟﻮﻫﺮي را از آﺛﺎر ﻋﻘﯿﺪه ﺑﻪ اﺻﺎﻟﺖ ﻣﺎﻫﯿﺖ ﻣﯽداﻧﺪ. از ﻧﻈﺮ ﻣﻼﺻﺪرا ﭼﻮن وﺟﻮد اﺷﯿﺎء اﺻﯿﻞ اﺳﺖ و ﻣﺎﻫﯿﺖ آﻧﻬﺎ اﻣﺮي اﻋﺘﺒﺎري ﻣﯽﺑﺎﺷﺪ، ﻫﺮ ﺗﻐﯿﯿﺮ و دﮔﺮﮔﻮﻧﯽ ﺑﺎﯾﺪ در ﻣﺘﻦ واﻗﻌﯿﺖ ﯾﻌﻨﯽ در وﺟﻮد اﺷﯿﺎء اﯾﺠﺎد ﺷﻮد.

The purpose of the present study is to delve into the concept of motion in Avicennan and Sadraian Philosophy. The method of study is descriptive analysis and the results showed that Avicenna assumes mediating motion exists out of creatures; on the other hand, although Mulla Sadra refutes his master’s opinion (Mir Damad’s view) on Zarf-e Dahri (worldly capacity) that is a justification for the coexistence of components of traversing motion and totality of its substantiation, he follows his view on the existence of traversing motion out of the living creatures as he begins his words in this regard with an explanation about “its” reality, the quality of existence and non-existence. From the perspective of Mulla Sadra, all creatures and their existence are the manifestation of motion and enthusiasm for the source and this is the “substance” of the objects’ existence being in motion, and that transformations in terms of accident and appearance only originates from substantial motion. Therefore, the whole natural world is a cosmos full of motion, mobility, and zeal to reach abstract existence that is the end of motion and the destination of stability because abstract creatures innately create motion and cause movement in the natural world. Mulla Sadra regards the refutation of substantial motion as a consequence of belief in principality of essence. In the view of Mulla Sadra, since the existence of objects is essential while their essence is accidental, every change and transformation must occur in the context of reality that is to say in the existence of objects.