روش تفكر سياسى بر اساس آموزه‌هاى فيلسوفان مشاء

A method of political thought based on the teachings of Peripatetic philosophers

فيلسوفان مشايى با طبقه بندى علوم به دانش‌هاى حِكَمى و غيرحِكَمى، بخشى از دانش سياسى را در زمره دانش‌هاى حِكَمى تحت عنوان «سياست مدن» قرار داده‌اند و بخش ديگر آن را كه ذيل دانش فقه قرار مى‌گرفت با نام «سياسيات» جزو دانش‌هاى غيرحِكَمى جاى دادند. هر چند هر دو دسته دانش‌هاى فوق براى «رئيس اول» و «رؤساى افاضل» بيانگر يك حقيقت به دو شكل متفاوت بود ولى «رؤساى سنت» حقايق سياسى را نه براساس قواعد عقل كه به وسيله قواعد زبان‌شناسى به دست مى‌آوردند؛ از اين رو فرآيند سياسى در مدينه‌هاى رئيس اول و رؤساى افاضل با آنچه در مدينه‌هاى سنت جارى بود تفاوت مى‌يافت، هر چند همه اين مدينه‌ها فاضله تلقى مى‌شدند. فيلسوفان مشايى با تأسيس اصل «سعادت» زندگى سياسى را بر اساس آن و نه «اصالت فرد» يا «اصالت جمع» يا «اصالت گروه» تحليل مى‌كردند. طبقه بندى جوامع به فاضله و غيرفاضله و دسته بندى‌هاى درونى هر يك از آنها بر همين اساس انجام مى‌گرفت. «اصالت سعادت» براى آنها زوج مفهومى «سعادت حقيقى» و «سعادت پندارى» را فراهم مى‌آورد. اين اصل همچنين در كاربردى تجويزى، آرمانشهر حيات سياسى را ترسيم مى‌كرد.

The peripatetic philosophers, classify knowledge to philosophical and non-philosophical, considered part of the political science called "civil policy" [siasat-e modon] as being philosophical; the other part called "siasiyyat" [social and general matters] which was included in Fiqh was considered as non-philosophical. Though both of these two types of sciences from the viewpoint of "ra'ees-e avval" [the prophet] and "ro'asa-ye afazel" [the Imams] were the same and refered to the same truth from different perspectives, "ro'sa-ye sonnat" [the religious scholars] attained political realities not by rules of reason but by linguistic rules. Therefore, the political processes common in the cities [madinah] of "ra'ees-e avval" and "ro'asa-ye afazel" were different from those common in the cities of "sonnat" [tradition], though all these cities were considered as utopian. The peripatetic philosophers, establishing the "salvation" principle, interpreted the political life based on salvation, not individualim or collectivism. The classification of societies into utopian and non-utopian and the internal categorization of each of them was done in the same way.The "salvation principle" led them to the conceptual pair words, "the real salvation" and "the imaginary salvation". In its prescriptive application, the principle depicted the political life utopia, as well.