نوع مقاله : مقاله پژوهشی
نویسندگان
1 دانشجوی دکترا، گروه فلسفه و کلام اسلامی، دانشکدۀ الهیات و معارف اسلامی، دانشگاه شیراز، شیراز، ایران.
2 دانشیار، گروه فلسفه و کلام اسلامی، دانشکدۀ الهیات و معارف اسلامی، دانشگاه شیراز، شیراز، ایران.
3 استادیار، گروه فلسفه و کلام اسلامی، دانشکدۀ الهیات و معارف اسلامی، دانشگاه شیراز، شیراز، ایران
چکیده
کلیدواژه‌ها
موضوعات
عنوان مقاله [English]
نویسندگان [English]
The fundamental issue of this research is the exploration of the ontological foundations of self-transcendence in the thought systems of Maslow and Mulla Sadra, with a focus on the principles of the degrees of reality and gradational unity. The aim is to uncover the implications that are significant for developing a transcendental philosophy and a perfectionistic psychology. This study, drawing on epistemological criteria of coherence and, in some cases, foundationalism, as well as employing a comparative-critical method with the use of deductive reasoning and historical analysis, concludes that the principle of the degrees of reality, also known as the principle of continuity in Maslow's theory, which is derived from the metaphysics of Plotinian Bergsonism, connects with the principle of complementarity of Bohr and the principle of uncertainty of Heisenberg, tying into Whitehead’s metaphysical principle of discontinuity. This integration leads Maslow’s concept of self-transcendence to encompass not only a collective and other-centered aspect but also an individual, elitist, and self-centered dimension. However, the gradational unity in Mulla Sadra's system, emphasizing the primacy of existence, which eradicates multiplicities, replaces the discrete, particle-like image of existence’s elements with a continuous, wave-like extension of the world’s components. This shifts self-transcendence from an individual and autonomous matter to a collective, deterministic, and other-dependent phenomenon. Although Mulla Sadra, due to his awareness of the internal contradictions within the principle of gradational unity, turns away from traditional causality and halts the process of ascendant movement by presenting the theory of existential poverty and the pursuit of personal unity, he still, considering the implications of the principle of perfection, portrays self-transcendence as inherent in both human beings and the world. He imbues the theory of existential poverty and ascendant movement with an epistemological dimension.
کلیدواژه‌ها [English]
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