در ادامه فایل تصویری و همچنین چکیده سخنرانی جناب آقای دکتر سید محمد دیباجی (دانش آموخته دکتری مدیریت اجرایی دانشگاه هند/ دانشجوی دکتری مدیریت اسلامی دانشگاه اسلامی مالزی) با عنوان «Ancestry of Illuminationists in the East and West, and its Transhistorical Reading by Corbin» در همایش بین المللی شیخ اشراق و دنیای جدید که در  پنل انگلیسی 1 برگزار گردید، تقدیم علاقه‌مندان می شود.

After Avicenna, philosophy turned towards Al-Ghazali’s criticisms of philosophy. In the West, they thought that Al-Ghazali’s

approach was the same as Kant’s and therefore metaphysics was no longer possible after that. The consequences of Al-Ghazali’s objections can be seen in Ibn Rušd’s (Averroes) efforts in Andalusia, as a result of which Avicenna’s eastern philosophy disappeared in the west and Latin Averroism blossomed. The difference between philosophy and Kalam from the point of view of empiricist philosophers and Islamic theologians is that theologians and religious people deny causality, and rely on God’s habitual act and divine tradition. If we base the discussion about metaphysical issues on common sense, we will reach more or less the same results as the empiricist philosophers reached. But Suhrawardi’s great plan in philosophy is to introduce a world between the world of sensible and intellectual objects. As a reviving sage of Eastern and Hermetic wisdom, he connected the Platonic sages of Greece and the West with the Eastern sages of Persia and India. In contemporary era, Henry Corbin, with a transhistorical reading of this Khosravani’s wisdom, revived it in the east and the west and provided appropriate answers to the fundamental questions of the modern and postmodern philosophers which were raised from nihilism and agnosticism. By resolving the contradictions that postmodern philosophers such as Martin Heidegger –from the perspective of phenomenology and existentialism– found in the history of philosophy, he revealed the esoteric aspects of thoughts and reflections of Muslim and Shiite philosophers and mystics. According to him, Suhrawardi never introduced himself as a Zoroastrian, a non-Muslim, a reformer of Zoroastrianism, a Manichaean or a person of another religion. He was born in Islam and remained a Muslim and a real believer. Suhrawardi, in the light of Khvarenah, which observed it in Sidrat al-Muntaha (Lote Tree of the Furthest Boundary) found that the prophets and legends of ancient Persia had the same destinies as those in the sacred history of the Holy Book. In fact, Suhrawardi plays the same role as Salman the Persian played between Iranian society and Ahl al-Bayt.