چکیده:
برهان دکارت بر اثبات اصالت نفس (به تقریر سوئینبرن) چنین است: 1) من جوهری هستم که میاندیشد. 2) این قابل تصوّر است که «من میاندیشم و بدنی ندارم». 3) این قابل تصوّر نیست که «من میاندیشم ولی وجود ندارم». نتیجه: من نَفْسام، یعنی جوهری که ذاتِ آن اندیشیدن است.از آنجا که این استدلال تنها اثبات میکند که نفس شرط کافی برای وجود داشتن من است و نه شرط لازم، سوئینبرن تقریری نوین به این شرح از این استدلال ارائه میدهد که به باور او شرط لازم بودن وجود نفس را نیز ثابت میکند: 1) من جوهری هستم که میاندیشد. 2) این قابل تصوّر است که «درحالی که من میاندیشم، بدنم ناگهان نابود میشود». 3) این قابل تصوّر نیست که «من میاندیشم ولی وجود ندارم». 4) غیرقابل تصوّر است که جوهری بتواند همه اجزای خود را با هم از دست بدهد و در عینِ حال همچنان وجود داشته باشد. نتیجه: من جوهری هستم که برای وجود داشتنِ آن، داشتنِ نَفْس هم لازم است و هم کافی.این استدلال با اشکالها و ابهامهایی مواجه است، لذا با الهام از آنچه ابن سینا درباۀ «انسان معلق در فضا» گفته، به گونهای بازسازی شده است که از اشکالهای یادشده مصون باشد.
Introduction: Following the principle of "I think, then I am",
Descartes put forward an argument to prove the originality of the
soul. The contemporary philosopher of religion, Swinburne, after
recounting this argument speaks: “This argument only proves that the
soul is a 'sufficient condition' for my existence, not a necessary
condition”.
Method: The method of discovery in this issue is biblical and the
method of evaluation is rational analythic.
Finding: Swinburne offers an account of Descartes's Argument,
which, in his opinion, also proves the "necessary condition" of the
existence of the soul. But this recounting also still faces problems and
ambiguities; For, first, the inherent or inseparable nature of "thinking"
for the "I" has not been proved; Secondly, in this recounting, the
external realization and occurrence of a thing is concluded from the
mere conceivability of that thing. This conclusion is incorrect. In this
article, Swinburne's recounting is examined analytically, then Ibn
Sina's argument "floating man in space" is introduced and then,
inspired by what Ibn Sina said in this regard, an argument is proposed
to prove the originality of the soul that is safe from the mentioned
complication. This argument begins, first, not with the inseparability
of "thinking" for "I," but with an evident proposition, that is, "my selfawareness."
Secondly, in this recounting, the occurrence of a thing is
not inferred from its mere conceivability, but it is based on a situation
in which, in certain circumstances, one can actually experience this
state in oneself.
Conclusion: Descartes's argument for the originality of the soul,
based on the conceivability of the soul without the body, is
incomplete. This argument only proves that the soul is a "sufficient
condition" for the existence of the "I" and not a “necessary condition”.
Swinburne's new recounting of it, although it removes some of the
complication involved in it and shows that the soul is also a
"necessary condition" for the existence of the "I", leaves some of the
complications entered into it; For, first, the inseparability of "thinking"
for "I" has not been proved; Secondly, in this argument the external
realization and occurrence of a thing is concluded from the mere
conceivability of that thing. This conclusion is incorrect. But Ibn
Sina's argument "floating man in space" is a precise and profound
argument that tries to show the immateriality of the soul and the
difference between the soul and the body based on the presential and
intuitive knowledge of man. In this article we have shown that Ibn
Sina's expression can be reconstructed in a new form and in a stronger
argumentative way than Descartes and Swinburne's argument in such
a way that it is safe from the fault entered into them. This argument
begins, first, not with the inherent nature of "thinking" for "me," but
with the evident proposition, "my self-awareness." Secondly, in this
argument, the occurrence of a thing is not inferred from the mere fact
that it is conceivable, but it is based on a situation in which, in certain
circumstances, one can actually experience this state in oneself..