جستجوی مقالات مرتبط با کلیدواژه "تاریخی نگری" در نشریات گروه "فلسفه و کلام"

Hassan Hanafi, one of the contemporary Egyptian intellectual thinkers, has a special theory about the hermeneutics of the text called the "theory of interpretation". This theory is based on the effect of the commentator's assumptions on the interpretation, relativism, and different readings of religion. Hanafi’s intellectual support in theorizing has been borrowed from schools such as Phenomenology, humanism, Marxism, Socialism, and the historical-civilizational and neo-Mu'tazilite approaches. In his view, hermeneutics is the science of interpretation, and the text is an abstract form that needs a theme to fill it; Hence we place a contemporary theme for the text. With this hermeneutic reading, Hanafi wants to master the pillars of faith and Islam and re-read theology. His interpretation is a live empirical commentary and common between the interpreter and the reader that focuses on the interpreter's purpose, method, and needs. It also focuses on the needs and demands of the people and relies on the expression of the rights of most people, giving priority to reality and history. There is a serious and fundamental critique of Hanafi eclectic and selective thinking, which we will discuss in the following article. In contrast to previous research, which has often focused on the reporting and methodology of modern Hanafi ideas in the reconstruction of Islamic heritage, this article explain and critique the Hanafi hermeneutic approach in interpreting the Qur'an with descriptive method and conceptual propositional analysis.

Due to the dominance of the theory of analogy and Henry Corbin’s phenomenological approach, comparative philosophy has not yet been properly explored. In Iran, no reference has ever been made to Toshihiko Izutsu and his meta-historical theory, and no study has ever been conducted in this regard. Izutsu’s meta-historical view is a fundamental departure from Paul Masson-Oursel’s approach and even historicism. However, it is considered to be an innovative view which demands more accurate deliberation. Accordingly, the present study was conducted to explore the elements and fundamental principles of comparative philosophy in Izutsu’s thoughts. In doing so, the authors have examined the importance and place of Izutsu in comparative philosophy, the nature of comparative philosophy, the necessity and possibility of comparative philosophy, and Europe-centeredness in Izutsu’s philosophy. They aim to clarify how one can discover the necessity and possibility of comparative philosophy based on his principles and, at the same time, remain immune against the criticisms advanced against other comparative philosophical approaches.  

Historicist approach towards Islamic tradition is a fresh approach in the Islamic world that has been focused on in recent centuries by some thinkers and intellectual trends. Among others, the Neo-Muatazilites especially Muhammad Abid al-Jabiri and Muhammad Arkoun have strongly stuck to this approach applying it to assessing Islamic heritage. Using this approach, they aim at presenting a new version of Islam, a version that considers many of the juristic and ideological issues of Islam as historical issues confined thus to the time of revelation. They do not accept that Islamic doctrines are universal including all times and places. This is because they believe that the belief in the universality of Islamic teachings leads eventually to an ideological understanding of Islam which is in turn deemed as the main factor behind the decline of Muslims. Putting aside the classic approach, they followed neo-historicism supported among others by Annal school in France. It has to be however admitted that both Jabiri and Arkoun were under the influence of Western post-modern thinkers, especially French philosophers. They have tried to apply their theory in a literal way to Islamic intellectual climate. This is while some believe that Islamic and Western epistemic domains are fundamentally different from each other. Thus one cannot subscribe the same prescription for both. This article studies how Jabiri and Arkoun apply neo-historicism to Islamic thoughts. It also compares it with its rivals so as to help readers reach a conclusion by themselves.

The Historicism in Western Philosophy is considered as a research method in religious texts which has been expanded among the Muslim Intellectuals recently. Accordingly, religious episteme is a historical phenomenon and has not been transmitted to the other periods and on other words, there is a gap between the epistemic periods. Hence the QURAN is the central text of Muslims which is interpreted in different manner, while none of them are not absolute one. In fact, all interpretations of Quran are historical and have been affected by the contexts. Its proponents argued that the Quran is cultural and contextual text, so dogmatic approaches on religious episteme that has been received through Quran, should be abandoned. It must be taken into consideration as a historical phenomenon. Assessment of their claims shows that certain principles of historicism is ambiguous and capable to be criticized; Although This approach rooted in the history of Islamic thought and methods of the text understanding but it will not be able to be applied to all religious teachings and evaluated by historical method.

Methodology in Islamic sciences, including Islamic arts, is inevitable; and makes it possible to judge about the essence of Islamic arts and ask some theoretical questions about it. The scholars of this field have considered different methods and each have a special perspective in this subject; and their various methods has ended up with different conclusions which has ended up with some disagreements and contradictions between the judgments about the essence of Islamic art. Phenomenology and historicism are two of these methods in Islamic arts considered by scholars. One of the important ways to understand Islamic arts is phenomenology which is affected by Husserl's philosophy and is used by Orientalist religion and art researchers. Phenomenology and historicism are affected by two philosophical courses, which is Husserl's phenomenology and Hegel's philosophy of history respectively. Each method indicates a special aspect of Islamic art and has some advantages and disadvantages with respect to the other. Investigating the possibility of understanding Islamic arts from the two perspectives, this article shows the application, importance and advantage of phenomenology with respect to historicism.

Following Heidegger, Gadamer looks at history and understanding from the angle of ontology. This is based on his description of man as a being thrown into the world that belongs to history and is primarily affected by it. But his view with regard to history is open to the major criticism that he cannot extract an epistemological principle out of an ontological description of understanding and present a transhistorical criterion to measure the validity and objectivity of interpretation; so he clashes with the challenge of relativism. Yet Gadamer claims that his being accused of relativism is driven by his epistemological view of history, while his proposition delves deeper, dealing with understanding and history at the level of ontology. Gadamer is of the belief that history plays an undeniable role in promoting understanding. Not only do history and language not pose an obstacle to understanding, but they constitute the transporters of truth. Truth is projected to us through history and language. Therefore, a historical approach to understanding does not mean that everyone can tackle a topic in his own way, because though truth is projected in history and language, it is not made by history and language.

Methodology is unavoidable in Islamic sciences including Islamic art; it is only after this methodology that judging about the essence of Islamic art and the theoretical questions in this regard becomes possible. Scholars have chosen different methods in this regard and each use their own specific method which results in different outcomes. Some of the conflicts and differences in the judgment about the essence of Islamic art are based on this important point. Phenomenology and historicism are two methods used by scholars in Islamic art. One of the noticeable methods used by the Orientalist researchers of religion and virtuosi in understanding Islamic art in the recent centuries is phenomenology which is a methodology affected by the philosophy of Husserl. This method and historicism are affected by two philosophical currents: phenomenology of Husserl and the philosophy of history of Hegel. Each method has noticed a specific dimension of the essence of Islamic art; they have weaknesses and strengths compared with each other. After investigating the possibility of understanding Islamic art from these two perspectives, the importance, application and primacy of phenomenology over historicism will be explained.