حركت جوهري ملاصدرا و پيامدهاي معرفتشناختي آن

Mulla Sadra’s Trans-Substantial Motion and its Epistemological Consequences

ملا‌صدرا بواسطه مباني هستي شناختي خويش در نظريه اصالت وجود، حقيقت حركت را واقعيتي تدريجي و ذواطوار ميداند كه بجهت وجه خلا‌قيت نفس، اقسام صور نوعيه، فصول، اجناس و حركات عرضي و جوهري از آن انتزاع ميگردد. او در جهت تبيين شبهه فقدان موضوع حركت جوهري، با وضع تفكيك دقيق بين ذهن و عين، تطور و اشتداد را مربوط به عالم خارج و مراتب وجودي ميداند كه طبيعتاً باعث انعدام ذات و جوهر انتزاعي موجود نميشود. اوج هنر ملا‌صدرا در مسيله اشتداد جوهري نفس انساني در تلفيق آن با نظريه معرفت شناختي وحدت عاقل و معقول بچشم ميخورد. وي بواسطه داشتن نگرش وجودي و كمالي به مقوله علم و آگاهي، اشتداد جوهري و توسّع معرفتي نفس را بسان نردبان صعود آن از محدوديت و سطحي‌نگري به معرفت اطلا‌قي، ناب و مطابق با محاكيات حسي، خيالي و عقلي لحاظ كرده است. ملا‌صدرا معتقد است مادامي كه نفس واجد جنبه نقص و بُعد وجودي از عوالم غيب و مثال باشد، شهودي مبهم و بعيد را تحصيل ميكند كه بجهت وحدت حقيقه و رقيقه علت و معلول، اين ادراكات مبهم قابليت انطباق بر معاليل جزيي و حسي را مييابند.

Based on the ontological principles of his theory of the principiality of existence, Mulla Sadra considers motion as a gradual and multi-faceted reality. He also believes that, due to the soul’s creativity, various archetypal forms, differentiae, genus, and accidental and substantial motions are specific to the reality of motion. In order to explain the paradox of the lack of subject in the trans-substantial motion, through making a clear distinction between the subject and the object, Mulla Sadra attributes evolution and gradedness to the external world and ontological levels, which naturally do not lead to the non-existence of essence and non-material substance. The height of his art concerning the problem of the substantial gradedness of the human soul can be witnessed in its synthesis with the epistemological theory of the union of the intellect and the intelligible. Due to his following a perfectional and ontological approach to the category of knowledge and awareness, he maintains that the substantial gradedness and epistemological vastness of the soul function as a ladder for its ascent from limited knowledge and superficiality to absolute and pure knowledge compatible with empirical, imaginal, and rational representations. Mulla Sadra is of the view that, as long as the soul enjoys the defective aspect and the ontological dimension of the Hidden world and the world of Ideas, it attains some vague and unthinkable perceptions which, because of the real and delicate unity between the cause and effect, can be matched with particular and sensual effects.