| چکیده انگلیسی مقاله |
Introduction: transcendent wisdom has three aspects, include the sage, the system of transcendent wisdom, and its cultural-social determination. The issue of this research is its third aspect is cultural-social determination. Cultural-social determination does not mean the inference of society and culture from the perspective of transcendent wisdom rather includes the foundations, background and time of the formation of transcendent wisdom and Sadra's actions towards them and his time as a philosopher. This determination is, in fact, a dimension of transcendent wisdom, in which Mulla Sadra considered the fields of knowledge and tried to collect them in a philosophical model. Method: It is descriptive-analytical in order to obtain a clearer understanding of our current situation while examining the background, Consequences and present of the transcendent wisdom in the past and analyzing his epistemological action in those conditions. The importance and necessity of this research is due to the fact that it tries to link the originality of the heritage of Islamic philosophy to our contemporaneity and has walked and shown the way ahead and diagnosed its obstacles. Discussion: Mulla Sadra had a multi-dimensional personality and in his philosophy, he was able to create a comprehensive philosophical system in which different sciences, centered on existence, have a methodical dialogue and connection with each other. In addition, the cultural-social determination of transcendent wisdom shows the concerns and political and religio-cultural dimensions of Sadra's time in regard to Shiite wisdom and religious science and integrationism in intra-cultural epistemological flows and that he was able to systematically connect and collect those sciences in an epistemic geometry in the third model, in addition to collecting different sciences within himself. In fact, the background of this philosophical system is from the Helleh/Maragheh school and the philosophical tradition of Shiraz to the policy of integrationism in territorial unity and the Shia approach in the culture of the Safavid period. After this philosophical system, there is the philosophical tradition of Tehran and Qom. Mulla Sadra's effort has been in the direction of philosophical reinterpretation and integrationism regarding the diversity of intra-cultural epistemological currents including theology, mysticism and philosophy in an epistemological geometry and with a religious approach to science. But his incompatibility with the political establishment and the power of that time and his distance during his isolation from the scientific circles of that day, as well as the lack of attention of his first-rate students to expand his creative philosophical system, did not give him the opportunity to transform his schema as a concrete worldview to be transferred to the public culture of the society. But now, by avoiding the general rejection and negation of philosophical others such as the philosophy of the West or the Far East, as well as avoiding self-centeredness and mere imitation of the legacy of the past, he can achieve an active wisdom that also participates in the intellectual discourse of the world. Conclusion; Our new interpretation of Mulla Sadra's philosophy, while preserving his great efforts and merits, considers a more open approach to science and a more open educational system. Also, in paying attention to cultural-intellectual others, he can use Mirfendersky's attitude to sciences and industries and his lived experiences during his trip to India. and find its way in a correct method of comparative philosophy to re-examine this unity and plurality in the historical-cultural context and time and the concrete place of the land in our current time. Because the discussion of time and history is empty in Sadra's philosophy. In the component of place, the lack of a concrete place in the sense of community and culture is noticeable, because Islamic sages have either thought of an ideal utopia without a place, or have depicted a religious cosmopolitanism, or have followed a mystical homeland. Also in bringing together the two transcendental and worldly trends for philosophy, in addition to the hereafter happiness, worldly happiness and besides theology, consider the dimensions of the concrete life of this world. Because the prominence of the theological side, with all its importance, has gradually taken the place to pay attention to other philosophical branches and concrete matters of this-worldly life and cultural dimensions and issues from transcendent wisdom. In summing up the aforementioned components, it can be said that by rereading the transcendent wisdom in relation to the present, we should be able to recognize our existing cultural diversity and at the same time, follow the appropriate theory of their integration. This is our current project, and of course, it should be done through philosophical thinking and our local self becomes a global self, so that we can think in connection with cultural-intellectual others and participate in the intellectual discourse of the world. Of course, this participation with selfishness against the alien does not lead anywhere. In fact, these cases are among the important components in understanding and restoring the Sadrai schema and its relationship with our contemporary situation so that it becomes self-aware and relying on that original heritage, it can also think about its contemporaneity. |