Between Physics and Metaphysics: Mulla Sadra on Nature and Motion
Between Physics and Metaphysics: Mulla Sadra on Nature and Motion
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在物理学与形而上学之间：穆拉·萨德拉论自然与运动
作者：
I. Kalin
穆拉·萨德拉的自然和实体运动概念以一种新的视角看待了传统哲学和宇宙学的许多方面。通过允许物质范畴（jawhar）的变化，Sadra超越了亚里士多德的框架，将物质转化为“事件的结构”，将运动转化为“变化的过程”。萨德拉通过他详尽的本体论和自然哲学对古典宇宙论进行了重新设计，导致了一种新的“关系”和流动结构词汇，而不是“事物”和凝固的实体。在他试图使变化成为事物实质转化的内在品质的过程中，萨德拉将自然（tabi'ah）假定为变化和永恒的原则，从而赋予它作为自我存在的现实的相对自主性。然而，萨德拉对变化和自然的思考的基础是他的存在（al-wujud）及其形态的概念。变化作为一种存在方式和物质世界的去固化超越了火车头和位置运动，并强调了萨德拉分层本体论所设想的世界图景的动态性。关键词:Sadra;自然;变化;物质;本体;被;现状;潜力;物质;永恒;形式;运动/运动。穆拉·萨德拉的实体运动概念（al-harakat al-jawhariyyah）代表了对变化的逍遥游概念的重大背离，并为传统伊斯兰哲学和宇宙学提供了一系列新的可能性。通过将所有变化定义为事物本质上的实质存在性的交替性，萨德拉将变化从希腊和伊斯兰原子论所提出的外部关系学说转变为存在性转变的过程，即事物在经历变化时在本体论上变得“多”或“少”。在他对量变和质变的思考中，Sadra采用了一种彻底的本体论方法，并将他的世界图景置于他的分层本体论的更大背景中。因此，它所支持的实体运动和宇宙的动态观可以被看作是首要（asalah）和存在的层次（tashkik al-wujud）的逻辑延伸，这是萨德尔本体论的两个关键术语。Sadra将所有的现实，无论是物质的还是其他的，都降格为无限多样化和包罗万象的存在的现实，这使他能够看到存在及其形态的所有变化（anha' al-wujud）。尽管萨德拉接受了亚里士多德关于运动及其类型的大部分观点，但正是这种本体论框架将他的高度原创的实体运动理论与传统的运动逍遥论讨论区分开来。在接下来的内容中，我将详细分析实体运动，以及萨德拉如何在他的自然哲学中整合和重新表述质变和量变的传统概念。首先应该强调的是，萨德拉关于自然和运动的观点并不是一组孤立的哲学反思，而是与他的本体论和宇宙论，以及心理学和认识论密切相关。事实证明，萨德拉对伊斯兰哲学的许多新颖贡献都是以实质运动为基础的，其中我们可以提到他著名的教义，即灵魂“起源于肉体，存在于精神”（jismaniyyat al-huduth ruhaniyyat al-baqa’），以及智力和可理解的统一（ittihad al-caqil wabl-macqul）。在这篇文章中，我将把我的讨论限制在Sadra试图从外部关系和位置运动的框架转移到存在转型的框架，在这个框架中，宇宙被投射为向一个普遍的终极目标前进。亚里士多德框架：运动作为潜能的实现遵循亚里士多德物理学的方案，Sadra通过解释潜能的意义开始了他对运动的讨论。．．．
Mulla Sadra's concept of nature and substantial motion treats many aspects of traditional philosophy and cosmology in a new light. By allowing change in the category of substance (jawhar), Sadra goes beyond the Aristotelian framework followed by the Peripatetics and Suhrawardi, turning substance into a 'structure of events' and motion into a 'process of change'. Sadra's reworking of classical cosmology through his elaborate ontology and natural philosophy leads to a new vocabulary of 'relations' and fluid structures as opposed to 'things' and solidified entities. In his attempt to make change an intrinsic quality of the substantial transformation of things, Sadra posits nature (tabi'ah) as the principle of both change and permanence, thus granting it relative autonomy as a self-subsisting reality. What underlies Sadra's considerations of change and nature, however, is his concept of being (al-wujud) and its modalities. Change as a mode of being and the de-solidification of the physical world goes beyond locomotive and positional movement, and underscores the dynamism of the world-picture envisaged by Sadra's gradational ontology. Keywords: Sadra; nature; change; substance; ontology; being; actuality; potentiality; matter; permanence; form; motion/movement. Mulla Sadra's concept of substantial motion (al-harakat al-jawhariyyah) represents a major departure from the Peripatetic concept of change, and lends itself to a set of new possibilities in traditional Islamic philosophy and cosmology. By defining all change as substantial-existential alterity in the nature of things, Sadra moves away from change as a doctrine of external relations, as Greek and Islamic atomism had proposed, to a process of existential transformation whereby things become ontologically 'more' or 'less' when undergoing change. In his considerations of quantitative and qualitative change, Sadra takes a thoroughly ontological approach and places his world-picture within the larger context of his gradational ontology. Substantial motion and the dynamic view of the universe that it espouses can thus be seen as a logical extension of the primacy (asalah) and gradation of being (tashkik al-wujud)--two key terms of Sadrean ontology. Sadra relegates all reality, physical or otherwise, to the infinitely variegated and all-encompassing reality of being, and this enables him to see all change in terms of being and its modalities (anha' al-wujud). Although Sadra accepts a good part of the Aristotelian view of motion and its types, it is this ontological framework that distinguishes his highly original theory of substantial motion from the traditional Peripatetic discussions of motion. In what follows, I shall give a detailed analysis of substantial motion and the ways in which Sadra incorporates and reformulates the traditional notions of qualitative and quantitative change in his natural philosophy. It should be emphasized at the outset that Sadra's views on nature and motion are not an isolated set of philosophical reflections but are rather closely related to his ontology and cosmology on the one hand, and psychology and epistemology, on the other. This is borne out by the fact that many of Sadra's novel contributions to Islamic philosophy are predicated upon substantial motion, among which we may mention his celebrated doctrine that the soul is "bodily in its origination, spiritual in its subsistence" (jismaniyyat al-huduth ruhaniyyat al-baqa') and the unification of the intellect and the intelligible (ittihad al-caqil wabl-macqul). In this essay, I shall limit my discussion to Sadra's attempt to move away from a framework of external relations and positional motion to a framework of existential transformation whereby the cosmos is projected as marching towards a universal telos. The Aristotelian Framework: Motion as the Actualization of Potentiality Following the scheme of Aristotelian physics, Sadra begins his discussion of motion by explaining the meaning of potentiality. …