چکیده:
چکیدهیکی از مسائل اصلی درمعرفتشناسی، نحوه «کاشفیت» علم (معرفت) و تحلیل و صورتبندی «صدق» است. درمیاناغلبنظریههای صدق نیز، «نظریه مطابقت»به معنای مطابق بودن گزاره با واقع،به عنوان معیار صدق قضایا،در نزد فلاسفه غرب و مسلمان طرفداران فراوانی یافته است.با این حال، این نظریه فارغ از ایرادلحاظ نشده و بر مبنای ثنویت ذهن و عین، اشکالاتی بر آن وارد شده است، از جمله: اجتماع جوهر و عرض، اندراج شیء تحت دو مقوله متباین و...، که با عنوان «مشکله وجود ذهنی» در میان حکمای مسلمان شهرت یافته است. اما از زمان ملاصدرا و براساس اصول هستیشناختی وی همچون:اصالت وجود و تشکیک وجود، دوگانگی ذهن و عین از دایره بحث خارج میشود و مطابقت به عنوان مطابق بودن یک مرتبه از وجود با مرتبه دیگر آن مطرح میگردد و بر اساس مبانی نهایی صدرائی از جمله: تجرد علم، اتحاد علم و عالم و معلوم، و حضوری بودن همه علوم، شکاف بین مطابِق و مطابَق در نظریه مطابقت، یکسره از میانمیرود. بدین ترتیب،مسئله مطابقت در فلسفه صدرا صورت جدیدی مییابد که مقاله حاضر به به بیان سیر تطور آن اختصاص یافته است.روش تحقیق در این مقاله، توصیفی- تحلیلی- عقلی است.
Introduction: For analysis and formulation of "truth", several theories
have been stated, one of which is the correspondence theory.
Correspondence means that proposition is in accordance with reality or
(according to the Islamic philosophers) Nafsal-Amr, it indicates
connection between proposition and reality or (according to the Western
philosophers) the fact; That is, in correspondence theory, true statements
represent reality. Although correspondence, with its maximum adherents
among Western and Muslim philosophers, guarantees the discovery of
knowledge of reality; However, there have been problems with it, some of
which have been answered, but some have regressed this theory and even
put the philosopher in position of presenting an alternative theory such as
coherence, pragmatism, etc.
Method of Study: The current research has been carried out with the
aim of analytically explaining the evolution of Sadra's view in the issue of
correspondence, through the descriptive-analytical-rational method,
explain Mulla Sadra's answers to the problems of correspondence theory
and designing and drawing his alternative theory .
Findings: Problems of the correspondence theory based on the duality
of the mind and the object are: the union of substance and accident, the
inclusion of something under two different categories, etc., which is
known as the problem of the “mental being” among Muslim scholars and
Mulla Sadra's answers to those problems are classified in Three levels :
1. Separation of Hamle_avvail from Hamle_shaaye according to the
essence of knowledge, which solved the problem of the union of substance
and accident and the inclusion of an object under two categories
.2. The theory of existential correspondence between mind and object,
according to the existence of knowledge and separation of knowledge from
mental being, relying on the originality of existence and gradation in
existence, which is result of the objective correspondence of the superior
existence of essence to its special existence .
3.Deviating from the correspondence theory and returning all human
knowledge to the knowledge by presence which is infallible, and its
infallibility is justified in such a way that since the knowledge by presence
is without the mediation of the mental form, then in it, the correspondence
of knowledge with the intelligible is not a question, but knowledge is the
intelligible .
Conclusion: The result is that analytical explanation of the evolution of
Mulla Sadra's view in the issue of correspondence is based on two claims:
the first claim (which is a more modified state than the second) replaces
existential correspondence with substantive correspondence, which is the
middle view and the second level of Sadra's theory and it can be taken
from the basics of: the originality of existence and gradation in existence.
In the second claim (which is a more perfect state than the first), based on
principles such as: The immateriality of knowledge, Unification of the
intelligent, intellect and the intelligible, the presence of all knowledge and
the infallibility of knowledge by presence, there is no place for
correspondence theory; Because correspondence is only discussed in the
field of acquired knowledge, and this is the final view and the third level
of Sadra's theory .