نوع مقاله : علمی ـ پژوهشی
نویسنده
استادیار گروه فلسفه و کلام اسلامی، دانشگاه امام صادق (ع)، تهران، ایران.
چکیده
کلیدواژهها
عنوان مقاله [English]
نویسنده [English]
The innate human nature (fiṭra) entered Islamic philosophical anthropology in a systematic way after Mulla Sadra, and it was not present in Avicenna’s philosophy. It seems that previous Islamic philosophers did not raise this issue because they considered it a Quranic subject and found it only useful in proving the existence of God. However, if we consider the definition of fiṭra by later Islamic philosophers, we can find topics related to it in a scattered way in Avicenna’s works, too. In this regard, what researchers have paid more attention to has been the relationship between the innate perceptions and the rational faculty in Avicenna, to the extent that some have said that he has identified the innate human nature (fiṭra) with the intellect. However, in the present paper, not the innate perceptions but the innate inclinations have been discussed. The main issue in the current research is whether, in Avicenna’s philosophy, innate human nature has been identified with the rational faculty or there is also a possibility for restoring innate, non-rational inclinations of human nature in his body of works. The findings show that, in his works, Avicenna has mentioned the innate inclinations towards God and beauty; however, there is a controversy over the reference of innate inclinations to moral virtues in his view. What makes Avicenna more among the supporters of the theory of innate human nature is his redefinition of humanity. He emphasizes that rationality is not the human differentia, rather ‘human soul’ is the human differentia, and rationality is just one of the properties of the human soul. His emphasis on the existence of human desire and love for God and beauty, as other components of the human soul, is another evidence of the existence of innate dispositions from his point of view.
کلیدواژهها [English]
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