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1 - A Critical Analysis of Henry Corbin’s Thoughts on the Comparison of Suhrawardī’s Philosophy with Greek Philosophy
Hasan Seyedarab seyedali Alamolhoda Alireza parsa Akhlaghi Marzie

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 More

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. Manuscript profile
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2 - A Study of Comparative History of Philosophy: With an Emphasis on Friedrich Schlegel’s View
Reza Gandomi Nasrabadi
20.1001.1.20089589.1402.14.3.2.6

One of the approaches in comparative philosophy is comparison based on the classification of philosophical systems, which dates back to Aristotle’s time. In the first decade of the 19th century, Gérando and Schlegel introduced this kind of comparative philosophy with a More

One of the approaches in comparative philosophy is comparison based on the classification of philosophical systems, which dates back to Aristotle’s time. In the first decade of the 19th century, Gérando and Schlegel introduced this kind of comparative philosophy with a focus on the typology of philosophical systems and their comparative analysis under the title of comparative history of philosophy. Typology allows thinkers to free themselves from the limitations of a specific philosophical system and grants them the opportunity to evaluate the contributions of various philosophers. The comparative history of philosophy is based on the principle that, in order to determine the place and share of each philosopher in the history of philosophy, one cannot judge them based on their valid and correct arguments. Rather, their contributions in the history of philosophy must be compared with the contributions and roles of other philosophers in various periods and philosophical schools and traditions. Therefore, the purpose of the comparative history of philosophy is not to provide a chronological list of different philosophical systems; rather, it aims to review all earlier schools of philosophy and explain the relationships among them. Accordingly, the quality of the emergence of a philosophical system from the core of another one and its extension and annihilation are investigated in a process of comparative analysis. Instead of relying on earlier principles, the comparative history of philosophy considers the outcomes and practical effects of various philosophies in the realms of science, art, and government as the basis for evaluation. In this paper, while exploring Schlegel’s intercultural approach to the comparative history of philosophy, its similarities to and differences from comparative philosophy in its new sense (Paul Masson-Oursel’s view) and the comparative history of world philosophy (with an emphasis on Sharfstein’s A Comparative History of World Philosophy) will be examined. Manuscript profile

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