علم تفصيلي پيشين و قاعده‌ «بسيط‌الحقيقه»

Apriori Differentiated Knowledge and the Principle of “the Truth in its Simplicity Contains all Things”

مهمترين ساحت علم الهي، علم پيشين (علم ذات به‌ غير در رتبه ذات) است. برخي معتقدند اگر اين علم، تفصيلي و عين ذات باشد، بساطت ذات الهي مخدوش ميشود. اما صدرالمتالهين بر اساس قاعده «بسيط الحقيقه» ايندو را جمعپذير ميداند، زيرا تفصيل و تمايز معلوم، غير از تفصيل خود علم است. ‌نظام وجود تشكيك طولي (علّي) دارد و معلول وجود ضعيف‌شده علت است. بنابرين، مرتبه بالا (علت) وجود مرتبه پايين (معلول) را بگونه‌يي برتر (بدون نواقص آن) در خود دارد. واجب‌الوجود، برترين و بسيطترين مرتبه نظام وجود است، پس وجود برتر همه اشيايست و علم حضوري او به خويش، علم تفصيلي به اشيا ، پيش از آفرينش آنهاست؛ بگونه‌يي كه خود علم بسيط است اما كشفي تفصيلي از اشيا دارد. از سوي ديگر، ذات واجب فاقد حدود و نواقص است. از اينرو برخي معتقدند تقرير ملاصدرا نيز مفيد علم پيشين اجمالي است. بر اساس مباني حكمت متعاليه ميتوان چنين پاسخ داد: حقيقت وجود (وجود برتر اشيا ) مانند خطي است كه اجزا آن تحقق بالفعل ندارند. حدودِ حقيقت وجود، خارج را پر نكرده‌اند اما حقيقتاً بر آن صادقند، بنابرين فاني و مضمحل در متن وجودند. پس علم وجود برتر به خويش، كاشف از حدود فاني در اوست، بگونه‌يي كه سبب بروز كثرت در ذات نميگردد. معناي «علم اجمالي (بسيط) در عين كشف تفصيلي» همين است. بنابرين، تحقق حدود اشيا در ساحت ربوبي مانند تحقق اضمحلالي اجزا خط است، يعني حدود و كثرت زاييده از آن، نفس‌الامر دارد اما وجود خارجي ندارد.

The most important realm of divine knowledge is the apriori knowledge (the knowledge of essence through the other at the level of essence). Some believe that if this knowledge is differentiated and is the same as essence, the simplicity of the divine essence will be altered. However, Mulla Sadra considers them to be consistent with each other based on the principle of “the truth in its simplicity contains all things”. He argues that the differentiatedness and distinction of the known are other than the differentiation of knowledge itself. The order of being enjoys vertical gradation (causal), and the effect is the weakened form of the cause. Therefore, the higher level (cause) contains the existence of the lower level (effect) in a superior from (without its defects). The Necessary Being enjoys the most supreme and simplest level of the order of being. Hence, He is the higher existence of all objects, and His presential knowledge of Himself is the same as the differentiated knowledge of objects before their creation. This type of knowledge is simple but provides a differentiated interpretation of objects. On the other hand, the essence of the Necessary lacks any limitation and defect. Thus some maintain that Mulla Sadra’s interpretation pertains to simple apriori knowledge. Based on the principles of the Transcendent Philosophy, it can be said that the truth of being (the supreme existence of objects) is like a line the components of which lack actual realization. The limits of the truth of being do not fill the outside but are, indeed, true about it. Therefore, they are mortal and annihilated in the context of existence. Thus the knowledge of the supreme existence of itself reveals its own limits so that it does not result in the rise of multiplicity in essence. The meaning of “simple knowledge indicating differentiated explanations” is nothing other than what was said above. Accordingly, the realization of the limits of objects in the divine realm is like the annihilating realization of the line’s components. In other words, limits and their resulting multiplicity enjoy truth but lacks external existence.