سخنرانی آقای دکتر هانوگلو (HANOGLU) در روز اول همایش
05 خرداد 1402

در ادامه فایل تصویری و همچنین چکیده سخنرانی جناب آقای دکتر İsmail Hanoglu (استاد گروه فلسفه دانشگاه چانکری کاراتکین ترکیه) با عنوان «On Epistemological and Methodological Similarities between Avicenna, Suhrawardî and Edmund Husserl» در همایش بین المللی شیخ اشراق و دنیای جدید که در پنل انگلیسی 2 برگزار گردید، تقدیم علاقه‌مندان می شود.


 

Like Avicenna and Suhrawardi, Edmund Husserl also accepts the givenness of being. That is, existence is not made by man, but naturally man finds it ready in front of him. For this reason, the existence becomes the subject of knowledge. Knowledge, on the other hand, is the act of understanding the nature of the given being. For this reason, in Avicenna and Husserl, existence precedes essence, while in Suhrawardi, existence is a nominal concept; that is, it is the production of the mind, but it is not arbitrary; however, the subject of knowledge is the essence. According to Avicenna, the act of knowing is the abstraction of form from matter. For Suhrawardî, the knowledge is not an inferential process, but an enlightenment one obtained by the purification of consciousness itself. In opinion of Avicenna, purification is a way of acquiring knowledge; that is moral purification. As a matter of fact, in the case of isolation, there is a process of purification, that is, getting away from matter. In Islamic mysticism, this is seen as the priority of the soul over the body and purification from bodily states. In Husserl, on the other hand, there is an epoche/parenthesis (leaving aside all knowledge and experience) in the act of knowing. The pure form of mystical intuition emerges as a method and definition of knowledge in acquiring the given. In Husserl, as in Avicenna and Suhrawardi, the event of knowing, obtaining direct knowledge through purification, comes to the fore. Intuitive knowledge, in both Suhrawardi and Husserl, is the disabling of reason or process of understanding obtained through reason. As a result, intuitive knowledge emerges as an epistemological code of reaching genuine knowledge.