نوع مقاله : علمی-پژوهشی

نویسندگان

• جعفر محمدعلیزاده ¹
• سهراب حقیقت ²
• حمید حسنی ³

¹ دانشجوی دکتری فلسفه و کلام اسلامی، دانشگاه شهید مدنی آذربایجان، تبریز، ایران(نویسندۀ مسئول)

² دانشیار گروه فلسفه و کلام اسلامی، دانشکده الهیات، دانشگاه شهید مدنی آذربایجان، تبریز، ایران،

³ استادیار گروه فلسفه و کلام اسلامی، دانشکده الهیات، دانشگاه شهید مدنی آذربایجان، تبریز، ایران،

چکیده

پژوهش حاضر به دنبال کشف رابطه معلوم بالذات و معلوم بالعرض از دیدگاه ابن‌سیناست. وقتی انسان هنگام ادراک یک شیء از جهان خارج، آن را به واسطه صورتی که از شیء خارجی دریافت نموده، ادراک می‌کند، این سوال مطرح می‌شود که صورت شیء به عنوان معلوم بالذات، چه نسبتی با خود شیء به عنوان معلوم بالعرض دارد؟ آیا معلوم بالذات عین معلوم بالعرض است یا با آن مغایرت دارد؟ فرض نخست یعنی عینیت معلوم بالذات با معلوم بالعرض، نادرست است و فرض دوم یعنی غیریت آن‌ها، علم و شناخت را با چالش روبرو می‌سازد. برای یافتن پاسخ، دیدگاه‌های ابن‌سینا درباره علم گردآوری و به روش توصیفی تحلیلی مورد واکاوی قرار گرفته است. در نهایت این نتیجه به دست آمد که معلوم بالذات و معلوم بالعرض از جهتی باهم عینیت دارند و از جهتی غیریت؛ به این معنا که هر دو در وجودی که آنها را به هم متصل می‌کند، اشتراک دارند و یکی اثر دیگری است؛ هر چند عین هم نیستند.

کلیدواژه‌ها

• علم
• تجرید
• معلوم بالذات
• معلوم بالعرض
• ابن‌سینا

موضوعات

• فلسفه

عنوان مقاله [English]

The relationship between Known by essence and Known-by-Accident from Avicenna's perspective

نویسندگان [English]

• Jafar Mohammadalizadeh ¹
• Sohrab Haghighat ²
• Hamid Hasani ³

¹ Ph.D. student in Islamic Philosophy and Theology, Shahid Madani University of Azerbaijan, Tabriz, Iran, (Corresponding Author)

² Associate Professor, Department of Islamic Philosophy and Theology, Faculty of Theology, Shahid Madani University of Azerbaijan, Tabriz, Iran

³ Assistant Professor, Department of Islamic Philosophy and Theology, Faculty of Theology, Shahid Madani University of Azerbaijan, Tabriz, Iran,

چکیده [English]

Abstract
The present study seeks to discover the Known by essence (ma'lum bil-dhat) and known-by-accident (ma'lum bil-'aradh) relationship from Avicenna's perspective. The first assumption, namely the objectivity of the Known by essence, is incorrect. However, the second assumption, i.e. they are different, challenges the understanding of knowledge and cognition. Method: To find an answer, Avicenna’s views on knowledge have been collected and analyzed. Ultimately. Findings: Abstraction, form and connection are the most important concepts that create knowledge in the thought of Ibn Sina. And it seems that rather than being consistent with the Substantive view, it illuminates some facts of Avicenna's epistemological system in the context of existence. So that the answer to many issues in this field, including the present issue, is also. Argument: Basically, no relationship leads to unity except in the context of existence. Ultimately, the conclusion was that, Known by essence and Known-by-Accident would achieve unity by connecting in the realm of existence. Therefore, due to their existential connection, they have objectivity; But one is an effect and the other is effective, and in this respect they are different.
Keywords: Knowledge, Abstraction, Known by essence, Known-by-Accident, Avicenna
 
Introduction
The discussion of science and cognition is one of the important topics in philosophy and one of the current issues in this field. One of the major issues in Islamic philosophy is the discussion of science and epistemology. This issue has been considered and studied in various chapters by Islamic philosophers, including Avicenna. Analyzing Avicenna's theory of science helps us to accurately understand acquired knowledge and distinguish it from direct knowledge, and provides a precise criterion for these two types.
 
Materials & methods
This article was conducted and analyzed using a descriptive-analytical method and collecting Avicenna's views on science from library sources.
 
Discussion & Result
The issue raised here is what relationship does Known by essence have with Known-by-Accident? If these two truths are independent and disconnected, the reality of science faces a challenge. And if they are in fact one thing and one truth, then when we perceive a tree, the tree itself should be present in our minds, rather than its form. But obviously that is not the case. It seems that in the knowledge of a thing, there must be both objectivity and unity between the external object and the perceiver, and also otherness and separation. Avicenna has precise references to science in his works and he explained this issue with the language of his philosophy on the axis of existence. Therefore, paying attention to them can guide us to the answer to the problem. The theory of science in Avicenna's view is more existential. The truth of "knowledge" in Avicenna's thought is linked to concepts that cannot be properly understood without considering all of them. The most important of these concepts are: "Existence", "Contact", and "Immateriality". 
 
Conclusion
It is understood from the words of Avicenna that when perceiving something, between Known by essence and Known-by-Accident, there must be both objectivity and otherness, in such a way that neither contradiction nor sophistry arises. Without considering "Existence" as the truth present in the context of reality, both mental and objective and without considering the concept of "Contact " and how the truths of existence are related at all levels it is impossible to justify the way Known by essence and Known-by-Accident communicate. Therefore, the connection between the two is not of the quiddity type. Rather, for the realization of knowledge, a connection is established between them in their existential plane. Basically, no relationship leads to unity except in the context of existence. Therefore, it must be said that Known by essence and Known-by-Accident are two sides of the same existential truth. This means that one being has two sides, one called Known by essence and the other called Known-by-Accident. Known by essence is the abstract aspect of Known-by-Accident and its effect that is compatible with the abstract soul and can be known to the soul.

کلیدواژه‌ها [English]

• Knowledge
• Abstraction
• Known by essence
• Known-by-Accident
• Avicenna