seyed rahman mortazavi; Amir Nasri
Abstract
This paper is about Corbin's investigations in aesthetics. These investigations are a part of his universal project named "comparative theology". Corbin's comparative aesthetics is founded on his perception of phenomenology; the one he calls "tawil". So in a successful comparative effort, all phenomena ...
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This paper is about Corbin's investigations in aesthetics. These investigations are a part of his universal project named "comparative theology". Corbin's comparative aesthetics is founded on his perception of phenomenology; the one he calls "tawil". So in a successful comparative effort, all phenomena must be compared to its sources. So for a comparative aesthetics, we should search for common sources, and these common sources can only be reached by esoteric tawil. This esoteric tawil based on a special perception on time and truth. And this perception makes real understanding, i.e. "Waai" possible. Henry Corbin contents only with this esoteric tawil, we can compare tow works of art with extreme geographical distance. A task Corbin claims to do. We try to find out that pattern which Corbin's comparative aesthetics is based on; so this paper begins, presenting methodological elements of this comparative aesthetics and is to be ended by Corbin's analysis in this field.
reza akbarian; amili novo egliza
Abstract
The fact that Corbin left the realm of Western philosophy to devote himself to Islamic philosophy and Iranian theosophers has usually been considered as a radical "rupture" in Corbin's philosophical thought. This article aims at showing that in reality, there is no contradiction but rather a deep continuity ...
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The fact that Corbin left the realm of Western philosophy to devote himself to Islamic philosophy and Iranian theosophers has usually been considered as a radical "rupture" in Corbin's philosophical thought. This article aims at showing that in reality, there is no contradiction but rather a deep continuity in his philosophical path, which was guided by a unique quest of being. Corbin was therefore deeply influenced by Heidegger's main issue of "being qua being" as well as his hermeneutical methodology, but reached another apprehension and level of being through his acquaintance with Mullâ Sadrâ's transcendental philosophy. This crossed-approach led to the transformation of the Heideggerian "Being-towards-death" into the Sadrian "Being-beyond-death", and revealed the deep correspondence between the mode of being and the mode of comprehension as well as the complementary nature of philosophy and mysticism; the latter being the essential and only true realm in which, through presential knowledge, "the fundamental reality of being" may be grasped.