جستجوی مقالات مرتبط با کلیدواژه « کربن » در نشریات گروه « فلسفه و کلام »

Mysticism is the most prominent emergent element in Iranian-Islamic culture, and the mystical manner is the most magnificent characteristic of Iranian human spirit. If mysticism is to be contemplatively studied, it may include useful messages and ideas for the contemporary man. Rethinking is a way of thinking in which a theme or concept thought in a different tradition before would now be put into mind in the contemporary cultural atmosphere encountering various questions. Among the great number of representatives of this tradition, each one has his own eminence and thus can be considered from a particular aspect. Ruzbihan Baqli can be the point of reflection for at least two reasons. One is the interpretation of the cosmos and human on the basis of 'love' and the other is his definition and commentary on the meaning of and concept of 'Shath'. Aming the contemporary scholars, this issue has been particularly taken into consideration by Henry Corbin. This essay intends to take up the second mode of ruzbihan's significance.

In the third decade of the twentieth century, under the influence of comparative studies in the field of theology, mythology and linguistics, comparative studies in the field of philosophy came to the attention of a group of Western thinkers. The first attempts at this were made by Mason-Ursel; he adopted the historical method under the influence of the positivists. chose. To better understand Carbon's view of comparative studies, one must pay attention to his phenomenological approach along with his ontological view, as well as to his purpose of philosophy. Intuition and attention to the inside and the slogan of returning to objects themselves or saving phenomena are among the common points of carbon with phenomenologists. On the other hand, Carbon's belief in the existence of the middle world and his ontological approach in general and the role of imagination as perceptual That world and the emphasis on interpretation and tying

Adhering to a kind of spiritual interpretation influenced by Ibn-Arabi's mysticism, Sohravardi's wisdom, and Shiite theology on Man and the universe, Henry Corbin employed Heidegger's hermeneutic method as a key in the analysis of Mulla Sadra's eschatology, which is the continuation of his ontology in explaining the transcendental realms of human existence. Corbin, who is deeply influenced by Heidegger's ontology and hermeneutic phenomenology, extends his theory of hermeneutic levels to transcendent levels of existence and higher levels of presence. In the current research, in addition to examining Sadraic content and a concise explanation of the fundamental principles of Heidegger's philosophy, epistemology, and methodology, and the quality of their impact on Corbin's approach in eschatology, his attitude to eschatology is discussed and then his ontological views on the connection and continuity of various modes of presence are discussed.

Resālat al-Abrāj or Kalemāte Zowqiye is one of Sohrevardi’s symbolic treatises in Arabic studied less. With Henry Corbin’s phenomenological hermeneutics, we understand it represents the story of lovingly returning of a soul to his original homeland, in which is revealed to the soul his story of travelling through the phenomena of real and live symbols, in such a manner that he is saved and returned to his origin through this revealing. Corbin believes "returning to the Origin" is the very principle that contemporary man has forgotten following the body-mind dualism of post-Descartian cosmology, caused by disappearing of an intermediator i.e. the world of soul in his active and spiritual imagination. What makes imagination agent and spiritual is the love for returning to the true homeland; with gnosis reminding it and referring to the angelic origin. Corbin describes the spiritual hermeneutics as returning to the origins and archetypes of phenomena, revealed to the soul through dematerialization and active imagination in the intermediate world. He tries to represent the contemporary aspect of “mundus imaginalis” as the theory of “active imagination” and his especial phenomenology. Here we present this lovingly returning in the mirror of symbols wherein the origins of phenomena appeared.

Henry Corbin is a western commentator of Suhrawardī’s Illuminationist philosophy. His thoughts in relation to interpreting this philosophy are based on t’awīl (hermeneutics), phenomenology, metahistory, and comparative philosophy. The present paper is the first attempt at addressing this subject, and it is intended to critically investigate Corbin’s thoughts regarding the comparison of Suhrawardī’s philosophy with those of Plato, Aristotle, and neo-Platonists. Here, the authors have explored Suhrawardī’s innovative ideas so that the differences between them and the thoughts of the above-mentioned philosophers are disclosed. They have also presented a general critique of Corbin’s methodology and its defects in the conclusion. Comparative philosophy, which is sometimes called intercultural philosophy, requires philosophers to deal with various cultural, linguistic, and philosophical trends with an emphasis on the fundamental principles underlying the philosophers’ thoughts and to study the differences and similarities among their views. In Corbin’s view, comparative philosophy has functioned as the gateway of the correct perception of philosophical thoughts in the history of philosophy, and that is why he has compared Illuminationist philosophy with the philosophical views of Plato and Aristotle. He believes that Suhrawardī’s philosophy has been derived from Plato’s views, which seems to have its roots in his idea that the origin of philosophy is Greece. Corbin considers him as the Plato of the world of Islam; however, he ignores Suhrawardī’s innovations, the differences between his philosophy and that of Plato, and his criticism of Aristotle.

In this paper we are trying to enlighten Corbin's phenomenology by a comparative approach and considering the relations of Corbin's basic problems of phenomenology i.e. " consciousness ","being ","time" and "phenomenology as a method" and those of traditional phenomenology(Husserl and Heidegger). So doing, we will speak of these problems' history in traditional phenomenology and then investigate Corbin's insights in these problems. The conclusion of this comparative approach is clarifying the differences between the two. So it can be said that Corbin's phenomenology is in nature different from what is called phenomenology. In other word its theological schema is so heavy that Corbin's "Tawil" can be hardly same as phenomenology. What is coming is an investigation in the relationships of these problems and what we know about phenomenological tradition.

The relationship between Corbin's phenomenology and the traditional phenomenology and his contribution in shaping the phenomenology movement are subjects of discussion that usually has been assumed; And there is no serious investigation in this area; although it can illuminate evaluations about the methodological value of Corbin's investigations in Iranian- Islamic studies.
In this paper, by concentrating on two fundamental problems of Heidegger and Corbin's thoughts i. e. "being "and" time ", we try to approach to a comparative insight about them. Analyzing Corbin's thinking about being and time in relation to Heidegger's thought reveals fundamental gaps between the two, which more than anything origins from Corbin's deep interest in Iranian- Islamic thought.
In this paper, after an analysis of being and time in the philosophy of Heidegger and Corbin, we compared those viewpoints and have shown that the differences between the two, originate from deeper methodological distinctions.