ابن سينا و موضوع مابعدالطبيعه؛ بازخواني يك مسئله

A Review of a Problem: Ibn Sina and the Subject of Metaphysics

Prime philosophy or metaphysics is one of the ancient sciences in the field of human thought. Since it was introduced and explained in a disciplined manner in specific and prominent books, its related theories have always been studied and criticized by the scholars of this field. Of course, research on the nature of the subject of this science has not remained untouched by philosophical critical views and analyses. After Aristotle, due to some of his apparently opposing statements, a debate started on the nature of the subject of metaphysics. On the one side, some introduced a number of immaterial divine affairs as the subject of metaphysical deliberations, and, on the other side, some believed that the study of existents in an absolute form was the main concern of this science. Nevertheless, in the middle of such opposing ideas, some thinkers moved towards a unifying theory based on which we can say that there are no contradictions and differences among Aristotleʹs statements. A unique interpretation of this unifying theory can be found in a consistent manner in Ibn Sinaʹs works. Kheradname-ye Sadra No.60/ Summer 89 On the one hand, he believes that the subject and main focus of metaphysical deliberations is existent qua existent, and, on the other, he introduces existent qua existent as the same divine and immaterial affairs. He is of the view that the limit and definition of universal science is the same definition of divine science. In Ibn Sinaʹs view, prime philosophy is a single science with only a single subject which is absolute existence. However, the domain of this subject is limited to immaterial affairs. Careful attention to Ibn Sinaʹs words reveals that one should pay attention to the specifity of the self and essence of "existent" in his philosophy. The specifity of the "existent" means its decline from its station of absoluteness and the appearance of some natural or acquired characteristics in it which are only possible when non-existence accompanies it. A material thing is an existent which has dramatically been demoted from the station of the essence of "existent" and approached the borderlines of non¬existence. According to Ibn Sina, the subject of philosophy is not a mental affair; rather, it is an external thing which, while enjoying external realization, possesses