| چکیده انگلیسی مقاله |
Mankind, in terms of biological, psychological and mental structures, is a very complex and enigmatic being, so that a variety of both natural and human sciences have been devoted to studying this complex reality. The human mind is one of the complex machineries at which philosophers, psychologists and linguists have pointed their studies from their own angles. On the one hand, the mind can be regarded as integrated machinery. It is being considered machinery, because a large amount of data including perceptions, feelings and reactions is loaded into mind and then processed by it, during which a lot of work is done on the data and it is applied in different parts of the brain, besides being memorized. This will also result in the strengthening of the mind's ability. In other words, the mind can be more powerful by increasing its experience and thought. The machinery like any other devices produces various products and outcomes. That is to say, although, mind is a device that has various inputs, outputs and reactions, it does all the tasks within a unified system all the actions, reactions and productions happen within an integrated system. The significance of this device is especially clarified when it is realized that although some of the mind's productions and outcomes are non-material, they exist within material elements. In other words, mind and its related processes work by nerves and that's why it is regarded material. We see multiple layers of existence in it: physical beings, semi physical or imaginary forms and absolutely no-material existences or rational forms. Evolution and transformation of the mind is due to its physical aspect. Hence the mind is made up of both thought and physique (material). On the other hand, we can consider mind and its perceiving phenomena from the two other angles and views: first, from a holistic perspective and the second, from partial perspective. In the first view, we see all the plurality, diversity and changes within a single device formed in a single unified system. But in the second view, we can see perceptual phenomena in details. Here, we can see the multitude of changes and differences and pay less attention to the unity. Based on this view, every notion and affirmation are distinguished from other notions and affirmations and this will lead to the multiplicity, changes and varieties in a way that we can distinguish these phenomena from each other and think of their distinguishing features. We can say that tree is not a stone and a stone is not a cloud, etc. But when we turn our partial and detailed view to holistic one, despite their distinguishing features, all of the perceptual phenomena form a foundation of a single device. Therefore, we can say that mind is s collection of the plurality and diversity that makes up a single reality. This process leads us to the notion of multiplicity in unity and unity in multiplicity. We claim that Ibn "ArabĪ's mysticism and Espinoza and Whithead's philosophical approach would follow such pattern too. Ibn 'Arabi believes that the essence and reality of universe is unique but has got various names and attributes. He confirms the notion of pantheism. While Ibn Arab's God is unique in essence, He has numerous names and many manifestations. He stresses on the notion of pantheis. Based on his view, although universe has no existence on its own, it is different from God. Universe is not God, instead it manifests in His existence. According to Espinoza, the entire universe is a single essence and all differences and multiple creatures are modes and characteristics of that single essence which is God. According to Espinoza, the whole world or the nature is one single being whose fragments can be reconfigured to infinitesimal charges while the whole being remains unchanged. Therefore God is a flowing being in everything and everything flows in God. He is an infinite essence of the universe. God is very universe. Espinoza considers the universe as a super-mind devise each part of which is compatible with its total. In view of Espinoza, whole universe contains individual objects, thus, we can see that the pattern of super-mind, clearly, dominates the philosophy of Spinoza. Another theory that overlaps the proposed pattern belongs to that of Whitehead who is against any duality and rejects the existence of such dual beings such as sprit and body, God and universe, religion and science, etc. His goal is to reconciliate between incompatible components. He sees objects in their fundamental unity in spite of an external polarity of objects. Whithead identifies the universe numerous and interconnected one but each creature saves its individuality. He is seeking unity pattern, not a duality of mind and physics. Whithead s metaphysics is called philosophy of organism Reality is a dynamic network of interwoven events. He focuses on the immanence of god but doesn’t forget that there is an interaction between god and the world that are mutually independent and original immanence. According to KirÄmiyyah, God is the container where all events take place. They believe each phenomenon takes place in God's essence. When God creates something, He inserts a concept in its essence. They like Whithead regard the universe as body, they believe that nothing beyond God's essence occurs which means all events are God's willingness and knowledge. Interesting outcomes of this pattern are: Mystical, philosophical and theological Complex theories can be understood by means of this pattern. Mystical, philosophical and theological ideas that are seemingly incomparable can be matched and brought closer to each other with this pattern. The KirÄmiyyah's ideas that seemingly are incomprehensible can be understood. This research can be used for interdisciplinary studies. Because the pattern of psychology helps us to criticize the deeper layer of these thinkers and make a psychological pattern for their ideas. |