Zahra Bahremand
Abstract
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 ...
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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.
Hadi vakili; Mohammad Hadi Mahmoodi
Volume 4, Issue 3 , March 2014, , Pages 119-135
Abstract
The present paper narrates the general outlines of Henry Carbon and Seyyed Ahmad Fardid views of comparative study of Islamic mysticism and German philosophy, and also carries out a comparison between the two thinkers. There are similarities between them in many aspects, for example both start the comparative ...
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The present paper narrates the general outlines of Henry Carbon and Seyyed Ahmad Fardid views of comparative study of Islamic mysticism and German philosophy, and also carries out a comparison between the two thinkers. There are similarities between them in many aspects, for example both start the comparative study with a criticism of historicism and engaging with phenomenology and both are trying to overcome the crisis of the western thought history. In spite of these harmonies, there are some important separations; while Carbon is concerned with meta-history, Fardid with his own special attitude toward history, highlights the historical aspects of the ideas and makes prominent studies constantly in the context of the history. Also while Carbon with a linguistic look follows the formation of a conceptual network in two side study, Fardid concentrates on Etiology with an inspiration by Heidegger.