چکیده :
ذات‌گرایی جدید در تقابل با کلّ ضدّذات‌گرایی مابعدنیوتنی تا حال حاضر و روایت جدیدی از ذات‌گرایی قدیم است.
جناب استاد مصباح یزدی، که در سنّت ذات‌گرایی قدیم قرار دارند، دارای دیدگاهی است که در توافق با ذات‌گرایی جدید است.
طبق ذات‌گرایی جدید، حقایق دارای ذوات و خواص ذاتی حقیقی و اعتبارات دارای ذوات و خواص ذاتی اعتباری‌اند.
ذوات و خواص ذاتی موضوعات تجربی از طریق تجربه، موضوعات عقلی از طریق عقل، و موضوعات اعتباری(اعم از اعتبارات تجربی و نقلی، و اعم از اعتبارات توصیفی و توصیه‌ای) از طریق اعتبارات غیردینی و دینی قابل اکتساب و شناسایی می‌باشند.
طبق رویکردی که مصباح یزدی در باب روش و در باب علم دینی دارند، علوم تجربی و نیمه‌ی تجربی علوم اجتماعی و رفتاری به تبع تجربه، علوم عقلی محض به تبع عقل، علوم عقلی غیرمحض به تبع عقل و منابع عقلی دین، و علوم نقلی و نیمه‌ی نقلی علوم اجتماعی و رفتاری به تبع نقل و منابع نقلی دین قابل اکتساب می‌باشند.
بر این اساس، رسالت دین بر تأیید برخی علوم، تهذیب برخی علوم، و تأسیس برخی دیگر است.
introduction: the article “new essentialism and the extents of influence of religion on sciences” introduces the course of “new essentialism”, a course that is not acknowledged and at the same time is very important.
new essentialism is a new version of aristotelian essentialism and so a new version of essentialism in islamic philosophy.
this article, on the basis of new essentialism, pursues to take an essentialist and realist express from sciences, an explanation of co-side of new essentialism with views of ostad mesbah-e yazdi on sciences and religious science, and to explain the islamic humanities on them.
this inquiry firms on this realist supposition that knowledge of one thing is the knowledge of essential properties of that thing.
therefore, this inquiry pursues to know sciences by way of essential properties of sciences and to know the islamic humanities by way of essential properties of the islamic humanities.
methodology: the research method in this article is descriptive and the challenges in both approaches have been addressed as much as possible.
findings: the ontology and methodology of new essentialism are metaphysical and scientifical philosophy bases of this inquiry.
that everything has essence and essential properties, and the realities have de facto essences and essential properties, and the credits have de dicto essences and essential properties, they are metaphysical bases of this inquiry.
also, that experiences come together with experience, intellectuals come together with intellect (and when occasion with religious intellectualization), and traditional come together with tradition, they are scientifical philosophy bases of this inquiry.
conclusion: this inquiry sees that bases to be in agree with views of metaphysical and methodological of mesbah-e yazdi, and with those bases, this inquiry enters to treat from sciences one by one and especially the humanities one by one.
sciences pursue to discovery of essences and essential properties of themselves.
natural sciences pursue to discovery of essences and essential properties of material things, intellectual sciences pursue to discovery of essences and essential properties of incorporeal beings and universal and theological reals, traditional sciences and traditional half of social sciences pursue to discovery of essences and essential properties credit that credited by way of religion or other than religion, and experimental social sciences, namely experimental half of social sciences, pursues to discovery of credit essences and essential properties that human beings credit them during the themselves experimental lifetime.
this inquiry, in treat of religious science and the islamic humanities, not at all talk of establishing all sciences by way of religion, and not at all talk of polishing or confirming all sciences by way of religion.
but this inquiry makes a distinction between sciences and sees message of religion on confirming of some sciences, polishing of some other, and establishing of some other.
in appearance of new essentialism and of essentialism in islamic philosophy, experimental sciences come together by way of experience, intellectual science come together by way of intellectual (and when occasion by way of religious intellectualization), and traditional sciences come together by way of tradition.
therefore, religion confirms experimental sciences and pure intellectual sciences, polishing impure intellectual sciences and social sciences, and establishes interior traditional sciences.