9-10세기 무슬림 철학에서 제일철학의 주제* - 형이상학의 개념과 내용에 관한 al-Kindī, al-Fārābi, Ibn Sīnā의 주장들을 중심으로 -
The Subject of the First Philosophy in the Muslim Philosophy - Study on the concepts and contents of Metaphysics in 9-10th Century -
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우리는 아리스토텔레스의 형이상학에서 서로 다른 두 가지 이질적인 정의를 발견하게 된다. 그 하나는 우주를 시작하게 하는 부동의 운동자로서 제일원인, 즉 신이 무엇인지를 규정하려는 시도로서 특수학문이고 다른 하나는 사물들을 존재의 관점에서 탐구해서 존재의 모든 영역의 특성에 대한 일반적인 규정을 제시하고자하는 보편적이며 일반적인 학문으로서 형이상학이 존재한다. 형이상학에 대한 이 두 정의사이에는 분명한 대립이 존재한다는 것처럼 보인다. 한 학문이 어떻게 동시에 특수한 대상을 다루면서 보편적인 것이 될 수 있는지 의문이 든다. 연구자는 이 물음과 관련해서 9-10세기 황금시대 무슬림 철학자들이 어떻게 자신들의 신학적 체계 하에서 아리스토텔레스의 『형이상학』을 수용하고 있으며 또한 어떤 방식으로 특수학문으로서 형이상학과 보편학문으로서 형이상학을 자신들의 사유틀 속에서 화해시키려고 노력하고 있는지를 이 논문을 통해서 살펴보고자 한다. 이에 연구자는 9-10기에 활동한 al-Kindī, al-Fārābi의 핵심적인 주장들을 제시하고 이 원리들이 Ibn Sīnā에서 어떻게 종합되고 체계화되었는지를 검토해볼 것이다.
Abstract
It is very interesting that there are two different definitions for the subject of Metaphysics by Aristotle. First, the subject of metaphysics is related with the first cause as unmoved mover which was the cause of all movements in the universe. This first cause is regarded as God, and therefore we believe that metaphysics is one of the specific sciences. It concerns about the definition on the nature of God. Second, Aristotle says that metaphysics is the most universal and general knowledge, since it shows general specifications for the characteristics of all realms of beings in terms of searching for beings as being. It is possible to raise a question which definition is more proper to the subject of Metaphysics by Aristotle, because it seems that there is serious conflict between two definitions of metaphysics. In this article I will survey the course of discussion on this question with Muslim philosopher in 9-10th Century of Islam world. It is focused on how they reconciled two different aspects of Aristotelian metaphysics in their theological philosophy. For this I will examined main arguments proposed by al-Kindī, al-Fārābi and Ibn Sīnā. They believe that the theory of emanation played a great role of reconciliation of two subject-matters of metaphysics. The central key to problem was that they changed the concept of the first cause of movement into that of the first cause of being.
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