Comparative Philosophy and its Methodological Foundations from the Perspective of Henry Corbin مقالة

عنوان اصلی: فلسفه ی تطبیقی و مبانی روش شناختی آن از دیدگاه هانری کربن

عیار پژوهش در علوم انسانی بهار و تابستان 1392 - شماره 7 (‎12 صفحة - من 23 إلی 34 )

الکلمات المفتاحية: philosophy History phenomenology intuition Comparative philosophy Henry Corbin Husserl Tehran Corbin

خلاصة:

The first step in the efficiency and fruitfulness of any study and research is the recognition of conceptual and veridical foundations, especially its methodological foundations. Comparative philosophy, as an emerging trend in philosophical research, has a specific methodology that must be discovered and applied in comparative philosophical studies. Perhaps Henry Corbin's 1974 lecture at the University of Tehran can be considered the first serious discussion about comparative philosophy in Iran. In this lecture, based on his specific view of Illuminationist wisdom and by criticizing historicism, Corbin attempted to reveal the nature of comparative philosophy and provide an efficient and non-arbitrary method for it. Based on Husserl's method of philosophical phenomenology, he reflected on comparative philosophy and made it the unique method of comparative philosophical studies. The present article aims to explain Corbin's view on the methodology of comparative philosophy using the foundations and teachings of Husserlian phenomenology, primarily based on the text of the aforementioned lecture and through its review and critique to the extent possible.

ملخص الجهاز:

Therefore, phenomenology actually sets aside the natural view, according to which a spatio-temporal world of real things exists independently of us and in front of us, to which we are attached (Husserl, 1996, p. It is only through this way that two thinkers or two philosophies can be studied comparatively; meaning that one must pass through the stage of appearance and reach the inner truth concealed behind the appearances of the philosopher's expressions and ideas. However, the point that seems to arise regarding the second stage, and is in fact a question and ambiguity that has arisen for the writer, is that Husserl considers phenomenology to be a type of ontology and believes that: to attain the essence and truth of a thing, one must proceed through the examination of its phenomenal existence and phenomenological interpretation, and after that, essential interpretation. According to Husserl's view, phenomenological interpretation consists of: bracketing the real existence of things and converting them into mere phenomena. Therefore, while it is true that to compare philosophies and ideas with one another, one must first reach the depth of their meaning and intention and seek the truth concealed beyond the apparent expressions and words, and this work can be considered a type of phenomenology insofar as it is consistent and in harmony with the goal of phenomenology, it cannot be easily accepted that the phenomenological method is also applicable in this regard.

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