هیدگر معتقد است الثیا نزد یونانیان به معنای ناپوشیدگی است که امری ذاتی برای موجودات است، اما افلاطون با قایل شدن به عالم مُثل، حقیقت را به مثابه مطابقت مطرح و آن را به عقل انسانی منتقل میکند. با این نگاه، حقیقت خصوصیت ذاتیاش را از دست داد و تبدیل به مطابق شناخت با متعلق خود و ایجاد دوگانگیهای مرسوم فلسفه شد. ملاصدرا هر چند شباهتهای بنیادین با هیدگر دارد، اما حقیقت را دارای معانی چندگانهای میداند و در مرحله سوم تفکر فلسفی خویش با رسیدن به تشان، با تفسیر خاصی که از فلسفه افلاطونی میکند، دوگانگیهای مرسوم فلسفه قبل از خودش را کنار میگذارد و به وحدتگرایی میرسد و حقیقت نزد افلاطون را امری دارای مراتب وجودی قلمداد کرده و میپذیرد. در این مقاله ضمن نگاه کوتاه به حقیقت نزد افلاطون، به بررسی نگاه هیدگر و ملاصدرا و در نهایت استخراج انتقادات صدرایی به تفکر هیدگری درباب حقیقت خواهیم پرداخت.
Binay Motlagh S (2013). Plato's critique of Parmenides's statement about existence. History of Philosophy. 3(4). [Persian] [Link]
Brieh E (2005). History of philosophy. 2nd Edition. Davoodi A, translator. Tehran: University Publishing Center. [Persian] [Link]
Copleston F (1996). A history of philosophy: Greece and Rome (Volume 1). Mojtabavi J, translator. Tehran: Co-published by Science and Cultural Publications Company & Soroush Press. [Persian] [Link]
Cornford FM (1977). Plato's cosmology. London: Routledge and Kegan Paul. [Link]
Dostal RJ (1992). Beyond being: Heidegger's plato. In: Macann C, editor. Martin Heidegger, critical assessments. Volume II. London: Routledge. [Link]
Figal G (2015). Martin Heidegger zur Einfuhrung. Bagheri Sh, translator. Tehran: Hekmat Publication. [Persian] [Link]
Freeman K (1948). Ancilla to the pre-socratic philosophers, A complete translation of the fragments in Diels. Cambridge: Harvard University Press. [Link]
Heidegger M (1954). Plato's doctrine of truth. Ebadian M, translator. Geneve: Franke Publications. [Persian] [Link]
Heidegger M (1959). An introduction to metaphysics. Manheim R, translator. New Haven: Yale University Press. [Link]
Heidegger M (1962). Being and time. Macquarrie J, Robinson E, translators. Southampton: The Camelot Press. [Link]
Heidegger M (1966). Discourse on thinking. Anderson JM, Hans Freund E, translators. New York: Harper & Row. [Link]
Heidegger M (1972). On time and being. Stambaugh J, translator. New York: Harper & Row. [Link]
Heidegger M (1973). Sketches for a history of Being as metaphysics. Stambaugh J, translator. New York: Harper & Row. [Link]
Heidegger M (2004a). Sein und Zeit (Einleitung). Asadi M, translator. Abadan: Porsesh Press. [Persian] [Link]
Heidegger M (2004b). What is metaphysics?. Jamadi S, translator. Tehran: Phoenix Publications. [Persian] [Link]
Heidegger M (2009). The essence of truth: On cave Allegory and Theaetetus. Sadler T, translator. New York: Continuum. [Link]
Heidegger M (2013). Basic problems of phenomenology. Zia Shahabi P, translator. Tehran: Minooye Kherad. [Persian] [Link]
Heidegger M (2016). Existence and time. Rashidian A, translator. Tehran: Nashr-e Ney. [Persian] [Link]
Hosseini Ardakani AM (1996). Description of "Hedayeh" from Mullah Sadra (MERAAT AL-AKWAN TAHRIR). Tehran: Cultural and Scientific Publication. [Persian] [Link]
Javadi Amoli A (2014). Rahi Makhtoum: description of the transcendent wisdom. Qom: Publisher Esraa. [Persian] [Link]
Khatami M (2005). Heidegger's notion of the world. Tehran: Cultural Institute of Contemporary Knowledge and Thought. [Persian] [Link]
Khorasani Sh (2003). The first Greek philosophers. Tehran: Scientific and Cultural Publication Institute. [Persian] [Link]
Lahiji MJJS (2007). Description of Mulla Sadra's treatise Almshar. Qom: Book Garden Institute. [Persian] [Link]
Mulla Sadra (1981a). The evidence of godliness in behavioral methods (AL-SHVAHD AL-RBVBYH FI AL-MNAHJ AL-SLVKYH). Tehran: University Publishing Center. [Arabic] [Link]
Mulla Sadra (1981b). The supreme wisdom in the four intellectual journeys (ASFAR). Beirut: Emergency Care of Altras Arabi. [Arabic] [Link]
Mulla Sadra (1999). Divine manifestations (AL-MAZAHER ELAHYE). Tehran: Sadra Islamic Wisdom Foundation Publishing Institute. [Arabic] [Link]
Mulla Sadra (2001). Explanation of effective guidance (SHARH AL-HEDAYEH). Volume 1. Beirut: Institute of Tarikh-Arabi. [Arabic] [Link]
Mulla Sadra (2008). Three philosophical treatises (Similarities of the Qur'an - Holy Issues - Answers to Issues). Qom: Islamic Propaganda Office Publishing Center. [Persian] [Link]
Ostadmohammadi J (2014). The effect of Mullā Sadrā's ontological principles on his philosophical anthropology. Journal of Sadra'i Wisdom. 2(1):7-18. [Link]
Piercey R (2009). The use of the past form Heidegger to Rorty. New York: Cambridge University Press. [Link] [DOI:10.1017/CBO9780511576256]
Plato (2001). The period of Plato. Lotfi Tabrizi MH, translator. Tehran: Kharazmi. [Persian] [Link]
Rorty R (2006). Contingency, irony and solidarity. Yazdanjoo P, translator. Tehran: Nashr-e Markaz. [Persian] [Link]
Snyder LC (2010). Parallels: Plato, St. Augustine, Galileeo and Kandinsky. Washington DC: Georgetown University. [Link]
Soleimani Amoli H (2010). Comparative philosophy. Tehran: Scientific and Cultural Publishing Company. [Persian] [Link]
Taylor AE (2000). Plato: The man and his work. London: Methuen. [Link]
White NP (2006). Plato's metaphysical epistemology. In: Kraut R, editor. The Cambridge companion to Plato. Cambridge: Cambridge University press. pp. 277-310. [Link] [DOI:10.1017/CCOL0521430186.009]
Zamaniha H, Akbarian R (2009). The role of human existence in human knowledge; a comparative study of the opinions of Mulla Sadra and Martin Heidegger. Philosophical Knowledge. 7:13-40. [Link]
Zamani M (2006). History of western philosophy 1. Tehran: Payam-e Noor Publication. [Persian] [Link]
