Abstract:
It is exhibited، that Illuminationism، as Suhrawardi acknowledges himself، is rooted in Plato's philosophy. The clues from Hikmat al Ishraq in which Suhrawardi maintains that Illuminationism which he presents is confirmed by Plato، will be considered firs. Cave allegory was explained after that، and four stage of it were described، i.e، when the chained man who deals with shadows، when he is free but still is in cave، when he ascend to ground and finally when come back to cave for liberation of others. Plato's interpretation on the allegory is considered in following. Plato، in every stage، emphasizes the reorientation of eyes، and states that with Paideia، a Greek word. Next part is commentary on paideia and its important role in philosophy of Plato. I examine the relation between sun of allegory and the idea of the good in next section، namely، sun in allegory is the image of the idea of the good، or the idea of ideas، and، as sun is the cause of seeing other things، the idea of ideas is the cause of knowing other things as well. Then، philosophy of Plato and philosophy of Illumination is compared and it will be justified that Platonism and Illuminationism are very close and isomorphic in philosophical principles and methods. Because، what Plato renders، is culminated by Suhrawardi. Afterwards، the effect and mediation of Neo-Platonists are pointed.
Machine summary:
An instance of this issue is the connection between Suhrawardi and Plato; despite Suhrawardi himself acknowledging this bond, a contemporary author completely denies such a connection: "But what is obtained from studying the works of Plato and Aristotle and from studying the books written to express the beliefs and views of these two philosophers, considering the course of philosophy in the Islamic period, is one thing: that the major disputed issues between the Illuminationists and the Peripatetics, which are raised today in Islamic philosophy, are, with the exception of one or two issues, a series of new Islamic issues and have no connection to Plato and Aristotle ...
In this writing, it is shown that, given Martin Heidegger's later interpretations of Platonic philosophy, Suhrawardi is entirely right in considering himself a successor to Plato.
First, evidence drawn from Hikmat al-Ishraq will be examined, and then, after explanations regarding Heidegger's philosophy, Heidegger's interpretation of Platonic philosophy, and especially the theory of truth in Plato as presented in the Allegory of the Cave, will be addressed.
This second period was accompanied by novel and critical interpretations of Plato's philosophy, especially his doctrine of truth, which we will show in this writing opens the way to understanding the fundamental link between Platonic philosophy and the philosophy of Illumination.
1 Plato brings this allegory to clarify the nature of philosophy, and in his view, the released individual is the philosopher who has observed the world of forms.
In other words, Heidegger expresses two issues: (a) the essence of Platonic ideas is manifestness and observability, (b) the metaphor of seeing is established with Plato in the metaphysical tradition.
(
, 
, 
)
