حکمت معاصر
نوع مقاله : علمی-پژوهشی
نویسنده
استادیار گروه فرهنگ و تمدن دانشگاه امام صادق ع. تهران. ایران
کلیدواژهها
عنوان مقاله English
نویسنده English
Abstract
Research Problem: This article does not aim to explain or justify the arrangement of topics in the book al-Asfār al-Arbaʿa or to force it into conformity with the logic of the four journeys; rather, through an independent study, after identifying the methodological considerations of the mode of the four journeys (al-asfār al-arbaʿa) and demonstrating its efficiency in the domain of rational cognition of phenomena, it endeavors to innovatively situate the principal topics of Islamic philosophy within this framework in a fresh manner. Method: Signification inquiry. Findings: In this redesign, we are not merely dealing with a formal change; rather, in numerous instances, important innovations in the presentation of philosophical issues arise in accordance with the logic of the Four Journeys. Such substantive changes encompass special attention to the duality of “the direction of the Truth” and “the direction of the creation,” along with pursuing its multiple implications in philosophical issues—including the issue of the primacy of existence (asālat al-wujūd)—drawing on the potential of the narrative of the Fall, the problem of evil, and the reality of the material world, as well as attention to social ontology and pursuing its multiple implications, and a clearer linkage between theoretical and practical philosophy. Furthermore, in this scheme, the journey-like order of topics makes the attractiveness, efficiency, and ease of transmitting philosophical teachings more feasible from an educational perspective. Conclusion: The model of the Four Journeys offers a novel and efficient framework for presenting philosophical issues that, in addition to its appeal and educational advantages, also leads, in terms of its content, to much greater development and actualization of the potentials of Islamic philosophy in analyzing ontological issues.
Keywords: The Four Journeys, al-Asfār al-Arbaʿa, Mullā Ṣadrā, ontology, system of issues in Islamic philosophy, teaching philosophy.
Introduction
In an era when dozens of modern and postmodern philosophical schools, with their diverse attractions, influence not only elites but also public opinion, efforts to preserve and sustain the social life of the Islamic philosophical heritage require attention to modern demands. Among these, the structure and organization of philosophical issues sometimes necessitate changes, given the needs and requirements of the time. Moreover, regardless of such requirements, creativity in redesigning the system and format for presenting philosophical problems is itself one of the causes of growth and dynamism in Islamic philosophy; indeed, one of the foremost characteristics of the great Islamic philosophers is their innovation in precisely this area. In this context, Mullā Ṣadrā, in composing his most important philosophical work, proposed a completely innovative and interesting format, and inspired by the mystical model of the four journeys, spoke of the four intellectual journeys and the arrangement of philosophical topics within that framework. Yet in reality, this idea has not received sufficient attention—neither from Mullā Ṣadrā nor from his commentators. This is despite the fact that, in my doctoral dissertation and two other peer-reviewed articles, I have demonstrated in detail that the mystical model of the Four Journeys goes beyond a merely ascetic/sufi framework: it is a highly precise, clear, comprehensive, logical, efficient, and era-appropriate cognitive model, and exploiting its methodological potentials for understanding various phenomena can be highly fruitful.
However, before employing this pattern as a means of understanding other phenomena, it is fitting—in order to complete Mullā Ṣadrā’s idea—to actualize the capacities of this pattern by reconfiguring and reorganizing philosophical discussions. Accordingly, the main question of this article is to provide a methodical account of the significant formal and substantive transformations that occur when the model of the Four Journeys is taken seriously and efforts are made to maximize its use in the presentation and teaching of philosophical topics.
Materials and Methods
The method of this research is signification inquiry. This method, inspired by the article “Methodology of Signification Inquiry in Social and Human Sciences: Foundations, Definitions, Importance, Approaches, and Stages of Implementation” by Dr. Hassan Danaeifard, seeks to apply the fundamental concepts and theories of one discipline to research topics in other domains. Specifically, in this article, the mystical-spiritual implications of the Four Journeys model have been utilized to delineate and reconstruct the stages of philosophical thinking in Islamic philosophy.
Discussion and Results
The logic of the first journey consists of purifying and distilling the subject from all extraneous elements. With this consideration, if the subject of philosophy is “being qua being,” then the first journey must involve purifying the truth of existence from all extraneous elements. From this perspective, one can very attractively and innovatively locate major sections of the history of philosophical thought within the first journey.
In the second journey, the wayfarer, by passing through the veil of created determinations (taʿayyunāt-i khalqī), becomes immersed in the direction of the Truth and the direction of creation. Accordingly, explaining the second journey in philosophy depends on understanding a duality known as the “the direction of truth and the direction of creation.” Unlike in mysticism, this duality has not received attention among the conventional philosophical dualities. Efforts to provide a philosophical explanation of it and to pursue its implications within the system of philosophical discussions can lead to profound transformations.
The third journey is the appointed time for returning to the abode of created multiplicities, but not a regressive return; rather, it is a return aimed at uniting the true direction and the created direction. Now, from the perspective of ontological issues as well, this stage is the turn for the ontological analysis of the manner of creation and the levels of origination.
According to the logic of the Four Journeys, after the wayfarer’s knowledge is perfected in the previous three journeys, the time arrives for guiding and assisting others. By the same token, the fourth journey in ontology should be devoted to practical wisdom and the pursuit of the normative implications of theoretical wisdom in the domain of individual and social human action.
Conclusion
The article concludes by offering a novel system for the presentation and teaching of Islamic philosophical wisdom. In this redesign, we were not merely confronted with a single formal or superficial change; rather, in numerous places, significant innovations in the formulation of philosophical issues emerged in accordance with the logic of the Four Journeys. Special attention to the duality of “the direction of the Truth and the direction of creation” and the pursuit of its multiple implications in the formulation of philosophical issues—including the issue of the primacy of existence, drawing on the capacities of the narrative of the Fall in analyzing the arc of descent, the problem of evils, the nature of matter, as well as attention to social ontology and the pursuit of its numerous implications in examining the arc of ascent of creation, and a clearer linkage between theoretical and practical wisdom—were among these substantive changes.
کلیدواژهها English
