مؤسسه آموزشی و پژوهشی امام خمینی(ره) معرفت فلسفی 1735-4545 8 2 2011 01 24 حرکت و زمان در مجرّدات (بر اساس مبانى حکمت متعالیه) 43 69 340 FA احمد سعیدی دانشیار - مؤسسه آموزشی و پژوهشی امام خمینی (ره) 0000-0003-2859-4800 Journal Article 2010 07 10 Mulla Sadra as a comprehensive thinker, reviews various philosophical, theological, and mystical approaches to the problem of revelation and its essence, and tries to assimilate all the different elements in his predecessors’ interpretations into his own epistemological view in this regard. This is why one encounters three approaches in Sadr al-Muta’allihin’s various works that he works toward their unification and solving their inconsistencies. The authors in this article try to show that Mullah Sadra connects different approaches with diverse foundations into the geometry of his Transcendental Philosophy in order to argue for the idea that the essence of revelation is an existential fact, rather than a quiddity. As a result, it has a gradational character which begins with the Imperative Qur’an (Qur’an Amri) and ends with the Created Furqān (Furqān Khalqi). Such an understanding of revelation brings with it a special understanding of the Qur’an with an existential flavor. His attention to diverse levels and dimensions of revelation has prevented him from falling prey to reductionism by reducing revelation to one of its features, such as its verbal discourse or rational understanding. <p>تقریبا همه حکما در اینکه حرکت و زمان از ویژگى‏هاى موجودات مادّى بوده و عالم تجرّد و موجودات مجرّد کاملاً منزّه و برتر از آنها هستند، اتفاق‏نظر دارند. اما مى‏توان با کمک مبانى حکمت متعالیه و دقت نظر در مفاهیم «مجرّد»، «مادّى»، «حرکت»، و «زمان» ثابت کرد که تنها مراتب عالى تجرّد فارغ از حرکت و زمان‏اند و در مراتب نازل «تجرّد»، نه تنها دلیل قاطعى بر استحاله «حرکت» و «زمان» نیست، بلکه چه بسا با الهام از پاره‏اى از آموزه‏هاى نقلى، بتوان ادلّه‏اى هم بر امکان و وقوع «حرکت» اقامه کرد.</p> https://marefatfalsafi.nashriyat.ir/sites/marefatfalsafi.nashriyat.ir/files/article-files/3.pdf