24254

PHI3 89

دكتري

حكمت متعاليه

الهيات و معارف اهل البيت(ع)

معرفت شناسي تجربه ديني از نظر رودلف اتو و ملاصدرا

161 ص.

پروين نبيان

محمد جواد صافيان

معرفت‌شناسي , تجربه ديني , رودلف اتو , ملاصدرا

هدف اين رساله بررسي معرفت‌ شناسي تجربه ديني از ديدگاه ردولف اتو و ملاصدرا است و با روش تطبيق و ارزيابي به بررسي مسائلي از قبيل عينيّت و فرا عقلاني بودن تجربه ديني و نسبت آن با وحي در سنت ديني اسلام و مسيحيت پرداخته ‌شده است. اتو با تاثيرپذيري از كانت و انتقادات او بر براهين طبيعي بر وجود خدا، با رويكردي پديدارشناسانه و تفكيك نومن از فنومن و ابداع واژه‌اي به نام امر مينوي بر فراعقلاني بودن اين تجربه تأكيد مي‌كند. وي با بيان عناصر موجود در تجربه امر مينوي از قبيل احساس مخلوقانه، راز هيبتناك و شوق بيان مي‌كند كه اين عناصر ضرورتاً متوجه متعلّق خود هستند. اتو حقيقت امر مينوي را داراي عمق و باطني مي داند كه براي عقل استدلالي دسترس‌ناپذير است. وي فرآيند تجربه ديني و آگاهي عرفاني را يك امر بشري و معطوف به تكامل تاريخي دانسته، بيان مي كند كه تجربه امر مينوي در بستر زمان براي بشر شكل گرفته است. تكامل اين تجربه در اديان ابراهيمي خاصه مسيحيت تحقق يافته است. تبعيّت از سبك زيستن پيامبران كه محصول اين تجربه است باعث مي‌شود كه ما خود از طريق شهود و احساس، حضور خداوند را دريابيم. در فلسفه ملاصدرا فراعقلاني بودن امر قدسي را به معناي مشاهده حضوري، تقدم معرفت حاصل از شهود بر معرفت استدلالي، شدت ظاهر بودن اين حقيقت دانست. ملاصدرا با بيان عناصري مانند فنا، اتحاد شهودي، احساس شوق و عظمت در مواجهه با امر قدسي، كمال نهايي انسان را فنا و استغراق دانسته كه با پشت سر نهادن مراتب استكمالي، اين مشاهده حاصل مي گردد. از نظر وي انسان كامل، هم حامل وحي است و هم مهبط وحي است، و انسان با پيروي از قول و فعل پيامبر مي تواند زمينه آن شهود را در خود متجلي كند.

Epistemology , Religious Experience , The numinous , Objectivity , supra- rational , Revelation , Mulla Sadra

Studying the epistemology of religious experience according to Rudolf Otto and Mulla Sadra

فلسفه و كلام اسلامي

The purpose of this treatise is to investigate the epistemology of religious experience from the point of view of Rudolph Otto and Mulla Sadra, which has been investigated with a descriptive-analytical method such as the objectivity and supra-Rationality of religious experience and its relationship with revelation in the religious tradition of Islam and Christianity. Otto with the influence of Kant and the criticisms made on the natural theology for the existence of God With a phenomenological approach and separation of noumen from phenomenon and inventing a word called the (The numinous). By expressing the elements in the Minoan experience, such as created feeling, awe-inspiring mystery, and excitement, she states that these elements are necessarily directed towards their relative. Otto considers the truth of the Minoan matter to have a depth and inwardness that is inaccessible to reasoning reason. He considers the process of religious experience and mystical awareness to be a human thing and aimed at historical evolution, and states that the experience of the Minoan matter was formed in the context of time for mankind. The evolution of this experience has been realized in Abrahamic religions, especially Christianity. Following the lifestyle of the prophets, which is the product of this experience, makes us realize the presence of God through intuition and feeling. Mulla Sadra considered the knowledge of the sacred matter to be an enlightened intuition, and he considered the levels of observation and revelation above proof. In Mullah Sadraʹs philosophy, he considered the transcendental nature of the holy matter to mean direct observation, the precedence of knowledge derived from intuition over reasoning knowledge, the intensity of the emergence of this truth. By expressing elements such as annihilation, intuitive unity, the feeling of joy and greatness in facing the sacred matter, Mullah Sadra considered the final perfection of man to be annihilation and absorption, which is achieved by leaving behind the stages of perfection. According to him, the perfect human being is the true addressee of the Prophetʹs revelation, who is both the bearer of the revelation and the doer of the revelation, and by following the words and actions of the Prophet, humans can manifest those intuitions of the Prophet in themselves.

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