نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشجوی دکتری رشته حکمت متعالیه، گروه فلسفه و حکمت اسلامی، دانشگاه الزهراء، تهران، ایران
2 دانشیار گروه فلسفه و حکمت اسلامی دانشکده الهیات، دانشگاه الزهراء، تهران، ایران
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسندگان [English]
Within the framework of Transcendent Philosophy (al-Ḥikmah al-Muta‘āliyah), the human being—conceived as a being in a state of perpetual becoming—may, through the traversal of existential degrees, attain a level of perfection in which the diverse modalities of his existence are realized in a state of coherence and comprehensiveness. This characteristic is articulated in Islamic philosophical and mystical literature through the notion of the "Perfect Human" (al-insān al-kāmil). The central question of this inquiry is: How does Mullā Ṣadrā describe and elucidate the principle of equilibrium (al-i‘tidāl) in the Perfect Human? The findings of this research are as follows: First, in describing the equilibrium of the Perfect Human within Ṣadraean philosophy, we observe a defamiliarization of the Aristotelian "golden mean" (al-wasaṭ) and its elevation to the rank of the "comprehensive mean" (al-ḥadd al-jāmi‘). The Perfect Human, by virtue of this comprehensive mean, stands at the acme of perfection, not only possessing "unity within multiplicity" (al-waḥdah fī ‘ayn al-kathrah) but also establishing an "existential equilibrium" among apparently conflicting modalities and dimensions. Through a profound existential connection and moderation between the outward and the inward, the sacred law (sharī‘ah) and the spiritual reality (ḥaqīqah), the temporal and the eternal (dunyā wa ākhirah), and the individual and the collective, he offers a harmonious and encompassing model. Second, within Ṣadraean philosophy, this "equilibrium" in the Perfect Human can be explicated on the basis of foundational principles such as the principality of existence (aṣālat al-wujūd), graded unity (al-waḥdah al-tashkīkiyyah), existential motion (al-ḥarakah al-wujūdiyyah), the consonance of the three domains of existence, knowledge, and action, and the existential comprehensiveness (jam‘iyyah wujūdiyyah). Third, on this basis, existential equilibrium in the Perfect Human is actualized across three spheres: the epistemic, the existential, and the practical. Fourth, human perfection in Transcendent Philosophy is neither one-dimensional nor exclusively spiritual-mystical; rather, it is grounded in a dynamic balance among seemingly antithetical domains.
کلیدواژهها [English]
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