چکیده:
در ﻣﻘﺎﻟﻪ ﺣﺎﺿﺮ، اﺑﺘﺪا ﺑﻪ ﺗﻮﺿﻴﺢ ﻣﺨﺘﺼﺮ »ﻛﻮﮔﻴﺘﻮ«ی دﻛﺎرت و ﺗﺄﺛﻴﺮ آن در اﺻﺎﻟﺖ و ﻗﻮام ﺑﺨﺸﻲ اﻧﺴﺎن ﭘﺮداﺧﺘﻪ ﻣﻲﺷﻮد. در واﻗﻊ، دﻛﺎرت ﺑﺎ ﺗﺄﺳﻴﺲ اﺻﻞ»ﻛﻮﮔﻴﺘﻮ« و ﺗﻔﺴﻴﺮ آن ﺑﻪ ﻋﻨﻮان ﺑﻨﻴﺎد ﺗﺰﻟﺰلﻧﺎﭘﺬﻳﺮ ﻫﺴﺘﻲ، ﻳﮕﺎﻧﻪ »ﺳﻮژه« ﺣﻘﻴﻘﻲ را »ﻣﻦ« اﻧﺴﺎﻧﻲ از آن ﺟﻬﺖ ﻛـﻪ ﻓﻜﺮ ﻣﻲﻛﻨﺪ، ﻣﻲداﻧﺪ. ﺑـﺮ اﺳـﺎس ﺗﻠﻘـﻲ دﻛـﺎرت، اﻧﺴـﺎن ﺑـﻪ ﻣﺜﺎﺑـﻪ ﻣﺎﺷـﻴﻨﻲ اﺳـﺖ ﻛـﻪ ﺑﺮﺧﻮرداری از ﻧﻔﺲ او را از ﺳﺎﻳﺮ ﻣﻮﺟﻮدات ﻣﻤﺘﺎز ﻣﻲﺳﺎزد. اﻳﻦ وﺟﻪ ﻣﻤﻴﺰه، ﻳﻌﻨـﻲ ﻧﻔـﺲ، ﻛﻪ ذات آن اﻧﺪﻳﺸﻪ اﺳﺖ، ﻫﻤﺎن اﺳﺖ ﻛﻪ در ﻛـﻞ ﺗﻔﻜـﺮ ﻋﺼـﺮ ﺟﺪﻳـﺪ ﺑـﻪ ﺻـﻮرتﻫـﺎی ﻣﺨﺘﻠـﻒ ﻣـﻮرد ﺗﺄﻣـﻞ ﻗـﺮار ﮔﺮﻓﺘـﻪ اﺳـﺖ. ﺑـﻪ ﻋـﻼوه، ﻫﻤـﻴﻦ اﺻـﻞ ﻣﺸـﻬﻮر دﻛـﺎرت، ﻳﻌﻨﻲ»ﻣﻲاﻧﺪﻳﺸﻢ، ﭘﺲ ﻫﺴﺘﻢ« اﺳﺖ ﻛﻪ »ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺴﻢ« را در دل ﻧﻈـﺎم ﻓﻠﺴـﻔﻲ ﺧـﻮد ﻗﺮار ﻣﻲدﻫﺪ؛ ﺑﺮای ﻫﻤﻴﻦ، »ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺴﻢ« ﻳﻜﻲ از ﻣﺒﺎﺣﺚ اﺳﺎﺳﻲ و ﻣﻬﻢ ﻓﻠﺴﻔﻪ ﻏـﺮب اﺳﺖ ﻛﻪ در ﻣﺮاﺣﻞ ﺗﻜﺎﻣﻠﻲ آن، ﻋﻼوه ﺑﺮ دﻛﺎرت در ﻋﺼﺮ ﺟﺪﻳﺪ، ﻓﻼﺳﻔﻪای ﭼﻮن ﻛﺎﻧﺖ و ﻫﮕﻞ آن را از ﻟﺤﺎظ ﻣﻌﺮﻓﺖﺷﻨﺎﺳﻲ ﺑﺮرﺳﻲ ﻛﺮدهاﻧﺪ. ﺑﺎﻻﺧﺮه ﺑﻪ اﻧﺪﻳﺸﻪ »ﺧﻮدﮔﺮاﻳﻲ« ﺑـﻪ ﻋﻨﻮان ﺣﺪ اﻓﺮاﻃـﻲ»ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺴـﻢ« ﭘﺮداﺧﺘـﻪ ﻣـﻲﺷـﻮد ﻛـﻪ اﻟﺒﺘـﻪ دﻛـﺎرت از اﻳﻨﻜـﻪ از ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺘﻪ او ﺑﺮداﺷﺘﻲ ﺧﻮدﮔﺮاﻳﺎﻧﻪ ﺑﻪ ﻣﻌﻨﺎی اﻳﺪﺋﺎﻟﻴﺴﺘﻲ ﺷﻮد، ﻣﻲﮔﺮﻳﺰد.
In philosophy of religion, the most important issue in the eternity of soul
deals with the study and analysis of arguments for and against the
substantiality of soul, eternity, and immortality. A group of philosophers tried
to formulate the reasons and evidence for eternity through the substantiality
of soul. Another group tried to reject the destructibility of soul by proving the
abstractness of soul. While briefly introducing the basic concepts, this article
attempts to focus on the theories that criticize the eternity of soul, as well as
investigating the reasons against immortality; then these reasons are described,
criticized and finally rejected. Hume, Russell, and Antony Felw are the three
philosophers whose thoughts on "the reasons and evidence against the
eternity of soul" have been studied, criticized, and rejected here. Hume
provides three groups of reasons against the eternity of soul that are entirely
welcomed and attended by Felw. Some of these arguments merely analyze
and discuss the verification of the substance of soul, some of them reject the
indestructibility and abstractness of the soul, and the third group criticize
eternity and persistence. The author of this work has categorized the subject
upon the typology of the reasons against eternity in three groups, and analyzes
them from a critical perspective.
خلاصه ماشینی:
دﻛﺎرت ﺑﺎ ﺑﻨﻴﺎن ﻧﻬﺎدن ﻣﺮﻛﺰ ﺛﻘﻞ ﻧﻈﺎم ﻓﻠﺴﻔﻲ ﺧﻮد ﺑﺮ »ﻣﻦ اﻧﺪﻳﺸـﻨﺪه«، ﺟـﺪاﻳﻲ و ﺷـﻜﺎف ﺑـﻴﻦ ﻓﺎﻋـﻞ ﺷﻨﺎﺳﺎ و ﻣﺘﻌﻠﻖ ﺷﻨﺎﺳﺎﻳﻲ ) (objectرا ﺑﻨﺎ ﻧﻬﺎد؛ زﻳﺮا در»ﻛﻮﮔﻴﺘﻮ« ﻣﻦ ﻣﺘﻔﻜﺮ ﺑﻪ ﻋﻨﻮان ﻓﺎﻋﻞ و ﻣﻨﺸﺄ اﺛـﺮ در ﻋﺎﻟﻢ از ﺷﻌﻮر و آﮔﺎﻫﻲ ﺳﺮ ﺑﺮ آورده اﺳﺖ و ﻣﻮﺿﻮﻋﻴﺖ اﻧﺴﺎن در ﻓﻠﺴﻔﻪ ﺑﻪ اﻳﻦ ﻧﺘﻴﺠﻪ ﻣﻬـﻢ ﻣـﻲرﺳـﺪ ﻛـﻪ ﻫﻤﻪ ﭼﻴﺰ از دﻳﺪﮔﺎه اﻧﺴﺎن ﻣﻌﻨﺎ ﭘﻴﺪا ﻣﻲﻛﻨﺪ.
ﺑﻨﺎﺑﺮاﻳﻦ، ﻣﻮﺟﻮدﻳﺖ ﻣﻮﺟﻮدات در ﻋﺼﺮ ﺟﺪﻳﺪ واﺑﺴﺘﻪ ﺑﻪ اﻧﺴﺎن ﻣﻲﺷﻮد و ﻧﻘﻄﻪ ﻋﻄﻔﻲ ﻛﻪ ﻋﻘﻞ اﻧﺴـﺎن را ﺑﻪ ﻋﻨﻮان ﻳﻚ ﻋﻘﻞ ﻣﺴﺘﻘﻞ ﻣﻲﺑﻴﻨﺪ ﺑﺎ »ﻣﻲاﻧﺪﻳﺸﻢ« دﻛﺎرت ﺷﺮوع ﻣﻲﺷﻮد؛ زﻳﺮا دﻛﺎرت ﻣﻲﺧﻮاﻫـﺪ ﺑﮕﻮﻳـﺪ اﻧﺴﺎن ﺧﻮد ﻣﻲﺗﻮاﻧﺪ ﺑﻪ ﺷﻨﺎﺧﺖ دﺳﺖ ﻳﺎﺑﺪ.
ﺑﺮای ﻫﻤﻴﻦ در دوره ﺟﺪﻳﺪ و ﺑﺎ ﺗﻔﻜﺮ دﻛﺎرت اﻧﺴﺎن ﻣﻮﺟﻮدی اﺳﺖ ﻛﻪ اﺻﻞ و ﺑﻨﻴﺎد وﺟﻮد ﻫﻤﻪ ﻣﻮﺟﻮدات اﺳﺖ؛ ﻣﻮﺟﻮدﻳﺖ اﺷﻴﺎء ﻣﺴﺘﻨﺪ ﺑﻪ ﻣﺘﻌﻠﻖ ﺑﻮدن آنﻫﺎ ﺑﺮای ﻓﺎﻋﻞ ﺷﻨﺎﺳﺎﺳﺖ.
،(Taylor, 1989, pزﻳﺮا »ﺳﻮﺑﮋﻛﺘﻴﻮﻳﺴﻢ« ﺑﻪ ﻋﻨـﻮان ﻳﻚ ﻣﻔﻬﻮم ﻛﺎﻣﻼ ﺑﺪﻳﻊ در دل ﻧﻈﺎم ﻓﻠﺴﻔﻲ دﻛﺎرت و ﺑﻪ ﻋﻨﻮان ﻧﺘﻴﺠﻪ »ﻛﻮﮔﻴﺘﻮ«ی او، ﺧﻮد ﻃـﺮز ﻧﮕﺮﺷـﻲ اﺳﺖ ﻛﻪ در ﻋﺮﺻﻪ ﻣﻌﺮﻓﺘﻲ ﻣﺒﻨﺎ را ﺑﺮ ﻓﺎﻋﻞ ﺷﻨﺎﺳﺎ ﻣﻲﮔﺬارد، و ﭼﻮن ﺑﻪ ﻋﻘﻴﺪه دﻛﺎرت، ﻧﻔﺲ اﻧﺴﺎن ﻫﻤﻴﺸﻪ از ارﺗﺴﺎﻣﺎت ذاﺗﻲ ) (inter-representativesﺧﻮد آﮔﺎه اﺳﺖ و وﺟﻮد ﻓﺎﻋﻞ ﺷﻨﺎﺳﺎ را از اﻳـﻦ ﻧـﻮع آﮔـﺎﻫﻲ ﻧﺘﻴﺠﻪ ﻣﻲﮔﻴﺮد، ﭘﺲ »ﻓﺎﻋﻠﻴﺖ ﺷﻨﺎﺳﺎ« ذاﺗﺎ ﺧﻮد آﮔﺎه اﺳﺖ و ﻓﻼﺳﻔﻪ ﻋﺼﺮ ﺟﺪﻳﺪ ﻧﻴﺰ ﺑـﺎ ﻗـﻮل ﺑـﻪ اﻳـﻦﻛـﻪ اﻧﺴﺎن ﻣﻌﻴﺎر و ﻣﻼک وﺟﻮد اﺳﺖ ﻳﻌﻨﻲ ﺑﺎ »ﻓﻠﺴﻔﻪ ﻣﺒﺘﻨﻲ ﺑﺮ ﻣﻮﺿﻮﻋﻴﺖ« ﻧﻈﺮ ﺟﺪﻳﺪی ﻧﺴﺒﺖ ﺑﻪ وﺟﻮد و ﻛﻞ ﻣﻮﺟﻮدات ﭘﻴﺪا ﻣﻲﻛﻨﻨﺪ.