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CREATION AND THE TIMELESS ORDER OF THINGS Hardcover – January 1, 2007
by Toshihiko Izutsu (Author)
5.0 out of 5 stars 4 ratings
Essays in Islamic Mystical Philosophy CREATION AND THE TIMELESS ORDER OF THINGS Essays in Islamic Mystical Philosophy Toshihiko Izutsu Creation and the Timeless Order of Things brings together Toshihiko Izutsu’s most important essays on Islamic mystical philosophy. Though primarily concerned with Iranian mystics and philosophers, it displays Izutsu’s unique insights in comparative philosophy by comparing and contrasting
- Islamic Sufism with
- Vedanta,
- Mahayana Buddhism,
- Zen Buddhism,
- Archetypal Psychology, and
- modern Existentialism.
The studies in this volume explore the deep structures of mystical insight particularly as developed around the key concepts of
- the unity of existence,
- “creation” and
- “being” within Islamic mystical philosophy.
For this edition, his detailed article on “The Fundamental Structure of Sabzawari’s Metaphysics” has been added to the volume.
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January 1, 2007
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Top reviews from the United States
PW108
5.0 out of 5 stars Penetrating and Lucid Essays on Sufic-Islamic Mystical PhilosophyReviewed in the United States on November 2, 2021
Verified Purchase
I purchased the hardback as (at the time of purchase) it was 1/2 the cost of the paperback. Both are currently (and sadly) out of print, hence the rather steep prices being asked. It appears that the paperback copy was made by a still-in-operation publisher out of Ashland Oregon, so I am guessing that its quality is superior to my hardback, which was published in Pakistan. That said, I found mine perfectly acceptable and the seller (Sangemeelus) was able to get it to me much faster than Amazon’s estimate, so kudos to them.
The well-known and highly respected philosopher, author, and translator William C. Chittick penned the foreword. The remainder of the book contains profound essays on mystical Islam (Sufism), particularly in regards to the thought of Ibn ‘Arabi and the doctrine of “Waḥdat al-wujūd” (“The Unity of Being” or, “The Unity of Existence.”). Anyone considering this book most likely knows what they are after, so I won’t make this review overly long. What I don’t want to go unmentioned however, is the stunning clarity of thought and precision of terms that Professor Izutsu displays.
January 1, 2007
See all details
Top reviews from the United States
PW108
5.0 out of 5 stars Penetrating and Lucid Essays on Sufic-Islamic Mystical PhilosophyReviewed in the United States on November 2, 2021
Verified Purchase
I purchased the hardback as (at the time of purchase) it was 1/2 the cost of the paperback. Both are currently (and sadly) out of print, hence the rather steep prices being asked. It appears that the paperback copy was made by a still-in-operation publisher out of Ashland Oregon, so I am guessing that its quality is superior to my hardback, which was published in Pakistan. That said, I found mine perfectly acceptable and the seller (Sangemeelus) was able to get it to me much faster than Amazon’s estimate, so kudos to them.
The well-known and highly respected philosopher, author, and translator William C. Chittick penned the foreword. The remainder of the book contains profound essays on mystical Islam (Sufism), particularly in regards to the thought of Ibn ‘Arabi and the doctrine of “Waḥdat al-wujūd” (“The Unity of Being” or, “The Unity of Existence.”). Anyone considering this book most likely knows what they are after, so I won’t make this review overly long. What I don’t want to go unmentioned however, is the stunning clarity of thought and precision of terms that Professor Izutsu displays.
This is definitely NOT a dry, purely academic treatise. Instead, “Creation and the Timeless Order of Things” provides a clear and fascinating exploration into the typically abstruse topics that it addresses.
I found this book to be a real “page turner” — and one can’t say that very often about books of this ilk!
If these areas are of interest to you, then don’t hesitate to spend the money…it is worth it!
3 people found this helpful
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William H. Gebel
5.0 out of 5 stars Five StarsReviewed in the United States on June 11, 2017
Verified Purchase
An excellent collection of essays. Izutsu is clear and precise and goes into depth.
3 people found this helpful
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Elizabeth
5.0 out of 5 stars Incredible book....Reviewed in the United States on November 6, 2017
I wanted to buy this book, but see that I cannot afford to, the cheapest paperback being around $90 and this book, with its hardcover is more than $50. Others have obviously seen in it the same value I do. I just finished reading it quickly--a
library copy--and want the "simple," i.e., clearly stated, revelations that Izutus provides.
3 people found this helpful
HelpfulReport abuse
William H. Gebel
5.0 out of 5 stars Five StarsReviewed in the United States on June 11, 2017
Verified Purchase
An excellent collection of essays. Izutsu is clear and precise and goes into depth.
3 people found this helpful
HelpfulReport abuse
Elizabeth
5.0 out of 5 stars Incredible book....Reviewed in the United States on November 6, 2017
I wanted to buy this book, but see that I cannot afford to, the cheapest paperback being around $90 and this book, with its hardcover is more than $50. Others have obviously seen in it the same value I do. I just finished reading it quickly--a
library copy--and want the "simple," i.e., clearly stated, revelations that Izutus provides.
If you can find it or afford it, you will find this book worth the price in the comparisons between Eastern and Western thought.
3 people found this helpful
HelpfulReport abuse
dan
5.0 out of 5 stars An intellectual window to deep mysticism.Reviewed in the United States on July 14, 2001
Izutsu presents several essays dealing with the mystical and theological foundational beleifs of Sufism, in contrast with Vedantic and Buddhist Concepts.
3 people found this helpful
HelpfulReport abuse
dan
5.0 out of 5 stars An intellectual window to deep mysticism.Reviewed in the United States on July 14, 2001
Izutsu presents several essays dealing with the mystical and theological foundational beleifs of Sufism, in contrast with Vedantic and Buddhist Concepts.
His attempt is to find harmony between key mystical concepts at the core of these beleif systems. The purpose of his efforts is based in his beleif that religious values are at the core of every society, and to find harmony among the worlds people we must do so through a deeper understanding of scripture and a reconiciliation of key theological concepts.
THIS IS FAR TOO DRY A REVIEW!!!!
Izutsu genius though, not only takes us through these concepts, but you become so immersed simply in the explanation of Concepts like the Unity of being, or the paradox between a light and darkness presented here,
that the reader is drawn to a place beyond intellectual understanding, to a place of 'knowing', that make a strong argument that these concepts may be seemingly in conflict, but are actually complimentary and open new windows of knowledge for the reader when understood this way.
This book is a must for those intersted in universalist mysticism, and a deep understanding of core theological tenents in Sufism.
40 people found this helpful
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Goodreads Book Reviews
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Goodreads Book Reviews
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Creation and the Timeless Order of Things: Essays in Islamic Mystical Philosophy
by Toshihiko Izutsu
4.29 · Rating details · 21 ratings · 5 reviews
Though primarily concerned with Iranian mystics and philosophers, this penetrating group of essays displays Izutsu's insights in comparative philosophy by comparing and contrasting Islamic Sufism and philosophy with Vedanta, Mahayana, Buddhism, Zen Buddhism, Archetypal Psychology and modern Existentialism. (less)
Average rating4.29 · Rating details · 21 ratings · 5 reviews
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Mojtaba
Jan 05, 2020Mojtaba rated it it was amazing · review of another edition
سنت فلسفي عرفاني ايران بيش از 1400 سال قدمت داره و از حكمت خسرواني ملهم از نور از قبل از اسلام ريشه مي گيره. قرنهاست كه آتش اين حكمت باپرجا و فروزانه. ايزوتسو پروانه اي است كه از دور اين آتش را ديد و نزديك آمد و با آرامش خاطر در لواي گرماي اين آتش قرار گرفت. كتاب آفرينش، وجود و زمان كتابيه كه روشنگر و گرمابخشه، چرا كه ريشه در آن آتش داره. ميزان آشنايي ايزوتسوي ژاپني با سنت ايراني و احترامش به اين سنت فكري حيرت برانگيزه. در اين كتاب كه به قول يكي از دوستان ايزوتسو ، مهمترين كتاب اوست، فلسفه وحدت وجود، عرفان شبستري و عين القضات از زواياي زبانشناسي، هستي شناسي و يا معرفت شناسي درمقايسه با ديگر فلسفه هاي شرقي مثل ودانتيسم، تائوئيسم، زن بوديسم، كنفوسينيسم به صورت تطبيقي بررسي شده . مقاله آخر از 7 مقاله كتاب مربوط به مقايسه اي بين اگزيستانسياليسم و فلسفه وجود ايرانيه كه لينك دانلودشو پايين گذاشتم اگه علاقه داشتيد مطالعه كنيد.
همينطور در ادامش مطلبي از ايزوتسو كه در بي بي سي كار شده بود.
The mystical philosophical tradition of Iran is more than 1400 years old and is rooted in the wisdom of Khosravani inspired by light before Islam. The fire of this wisdom has been burning for centuries. Izutsu is a butterfly that saw the fire from a distance and approached it and calmly placed it in the heat of the fire.
The book of creation, existence and time is a book that illuminates and warms, because it has roots in fire. The extent to which the Japanese Izutsu are familiar with the Iranian tradition and its respect for this intellectual tradition is astonishing.
In this book, which according to one of Izutsu's friends is his most important book, the philosophy of unity of existence, Shabestari mysticism and the same judges from the angles of linguistics, ontology or epistemology in comparison with other Eastern philosophies such as Vedantism, Taoism, Buddhism, Knauf Comparative form reviewed.
The last article from the 7 articles of the book related to a comparison between existentialism and the philosophy of Iranian existence, which I have downloaded from the download link below, if you are interested, read it.
Also in the continuation of an article by Izutsu that was done on the BBC.
http://s6.picofile.com/file/838394705...
https://www.bbc.com/persian/blog-view... (less)
'می روم کمی بخوابم'، روایت ایرانی از قرآن پژوه ژاپنی
یاسر میردامادی
پژوهشگر دینی
۲۷ دی ۱۳۹۷ - ۱۷ ژانویه ۲۰۱۹
ناظران
۱. مستند چهلتکّه
توشیهیکو ایزوتسو (۱۹۱۴-۱۹۹۳ میلادی) زبانشناس، فیلسوف زبان، ادیب، دینشناس تطبیقی، اسلامشناس و به طور ویژه قرآنشناس نامور ژاپنی (زاده توکیو) در ایران گویا شناخته شدهتر از وطن اصلی خود ژاپن است.==
ایزوتسو در هفتم ژانویه ۱۹۹۳ میلادی (هفدهم دی ماه ۱۳۷۱خورشیدی) چشم از جهان فروبست. او چهرهای جامع و تا حدودی ناشناخته در فلسفه و دینشناسی معاصر است. او سی و پنج زبان را فرا گرفته بود و در این میان دست کم به هفده زبان تسلّط داشت، از جمله به زبانهای عربی، عبری، فارسی، سانسکریت، پالی، روسی، لاتین، یونانی و چینی.==
در ایران اخیراً مستندی در باب احوال، آراء و میراث ایزوتسو ساخته شده و به نمایش در آمده است. این مستند، که «شرقی» نام دارد، ساخته مستندساز ایرانی مسعود طاهری است.==
مستند «شرقی» در ۱۲ کشور جهان فیلمبرداری شده است، از جمله در ایران، ژاپن، فرانسه، سوئیس، ایتالیا، ترکیه، کانادا، آمریکا، سوریه، اسپانیا و روسیه. طرفهای مصاحبه در این مستند در مجموع به ۱۱ زبان سخن گفتهاند. برای تهیه این مستند از حدود ۱۲۰ نفر مصاحبه به عمل آمده است که پس از ارزیابی، در نهایت بیش از ۶۰ چهره از دوستان و شاگردان ایزوتسو و همچنین ایزوتسو شناسان، کارشناسان و شخصیتهای سیاسی درباره زندگی، آثار، آراء و میراث ایزوتسو سخن میگویند.==
این فیلم، یگانه مستندی است که تا کنون در هر زبانی در باب ایزوتسو ساخته شده است. به جز یک برنامه تلویزیونی هارد تاک در ترکیه ـــ که آن هم صرفاً در باب اسلامپژوهی ایزوتسو بوده است ـــ هیچ فیلمی، نه در ژاپن و نه در هیچ کجای دیگر دنیا، تا کنون درباره ایزوتسو ساخته نشده است.==
این مستندِ ۱۳۰ دقیقهای به چهار بخش اصلی تقسیم میشود: بخش نخست، روایتی از زندگی ایزوتسو در کودکی، نوجوانی و جوانی در ژاپن به دست میدهد. بخش دوم روایتی از مهاجرت ایزوتسو به غرب ارائه میکند، بخش سوم به مهاجرت ایزوتسو به ایران میپردازد. ایزوتسو در بخش دوّم و سوّم زندگی خود رفته-رفته به پژوهشگر و استادی با شهرت بینالمللی تبدیل میشود. بخش چهارم، به خروج ناگهانی ایزوتسو از ایران بر اثر انقلاب پنجاه و هفت و بازگشت او به ژاپن تا زمان مرگ او در زادگاهش اختصاص دارد.==
از جمله موضوعات مهمی که در بخشهای مختلف این مستند به آنها اشاره میشود میتوان به این موارد اشاره کرد: ۱. تاثیر افراد مختلف از ملیّتهای متفاوت به ویژه ژاپنی، تاتاری، روسی، ایرانی، کانادایی، سوئیسی و فرانسوی در شکلدهی به نظام فکری ایزوتسو، ۲. تبارشناسی اسلامشناسی در ژاپن و نقش ایزوتسو در شکلدهی و جهت دهی به آن، ۳. ریشههای سیاسی اندیشه فلسفی ایزوتسو، ۴. تأثیری که تفکر و فلسفه ایزوتسو میتواند بر کنشهای سیاسی امروز داشته باشد و ۵. امکان یا عدم امکان شکلگیری اتحادیهای شرقی و آسیایی همچون اتحادیه اروپا بر مبنای فلسفه شرقی ایزوتسو.==
این یادداشت، روایتی گذرا از ایزوتسو از دریچه دوربین پرسشگر و دنیاگرد این مستند به دست میدهد. این نوشته اما اینجا و آنجا از این مستند فراتر میرود و میکوشد، به تعبیری، دریچهای نوشتاری به دریچه دیداری این مستند بگشاید.==
ناظران
توضیح تصویر،
توشیهیکو ایزوتسو (۱۹۱۴-۱۹۹۳ میلادی) زبانشناس، فیلسوف زبان، ادیب، دینشناس تطبیقی، اسلامشناس و به طور ویژه قرآنشناس نامور ژاپنی (زاده توکیو) در ایران گویا شناخته شدهتر از وطن اصلی خود ژاپن است==
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일본 꾸란 연구원 Yaser Mirdamadi, 종교 연구원 1397년 12월 27일 - 2019년 1월 17일 다큐멘터리
이즈츠 도시히코(1914-1993)는 이란의 저명한 언어학자, 철학자, 언어학자, 비교 신학자, 이슬람 학자이며 특히 이란의 유명한 꾸란학자(도쿄 출생)입니다.1993년(1992년 12월 7일) 별세했습니다. 그는 현대 철학과 신학에서 포괄적이고 다소 알려지지 않은 인물입니다. 그는 아랍어, 히브리어, 페르시아어, 산스크리트어, 팔리어어, 러시아어, 라틴어, 그리스어, 중국어를 포함하여 35개 언어에 능통했으며 최소 17개 언어에 능통했습니다. Izutsu의 전기, 견해 및 유산이 만들어지고 전시되었습니다. 이란의 다큐멘터리 감독 마수드 타헤리(Massoud Taheri), 시리아, 스페인, 러시아가 만든 "샤르기"라는 다큐멘터리. 이 다큐멘터리의 인터뷰 대상자들은 총 11개 언어를 구사했습니다. 다큐멘터리를 준비하기 위해 약 120명의 사람들이 인터뷰를 했고, 평가가 끝난 후 Izutsu의 친구와 학생, Izutsu 학자, 전문가, 정치인 등 60명 이상의 인물이 Izutsu의 삶, 작품, 의견 및 유산에 대해 이야기했습니다. 모든 언어로 제작된 Izutsu에 대한 유일한 다큐멘터리입니다. 이슬람에 대한 Izutsu의 연구에 관한 독점적인 Izutsu의 연구에 관한 터키의 강력한 TV 쇼를 제외하고 Izutsu에 대한 영화는 일본이나 세계 어느 곳에서도 제작되지 않았습니다. == 이 130분짜리 다큐멘터리는 4개의 주요 섹션이 있습니다. : 첫 번째 섹션은 Izutsu의 일본에서의 어린 시절, 청소년기, 청소년기의 삶에 대한 설명을 제공합니다. 두 번째 부분은 Izutsu의 서쪽으로의 이주를 서술하고, 세 번째 부분은 Izutsu의이란으로의 이주를 다룬다. 인생의 두 번째와 세 번째 부분에서 Izutsu는 점차 국제적으로 유명한 연구원이자 교수가 되었습니다. 네 번째 섹션은 57차 혁명의 결과 이즈츠가 이란을 갑자기 떠나고 고향에서 죽을 때까지 일본으로 돌아오는 과정을 다룹니다. Izutsu 지적 시스템을 형성하는 데 있어 특히 일본인, 타타르인, 러시아인, 이란인, 캐나다인, 스위스인, 프랑스인과 같은 다양한 국적의 다양한 사람들의 영향. 일본 이슬람학의 계보와 그것을 형성하고 지휘하는 이즈츠의 역할, 3. Izutsu의 철학적 사상의 정치적 뿌리, 4. Izutsu의 사상과 철학이 현재의 정치적 행동에 미칠 수 있는 영향. Izutsu의 동양철학을 바탕으로 유럽연합과 같은 동양과 아시아의 연합을 형성하는 가능성 또는 불가능. 그러나 이 글은 이 다큐멘터리를 넘어 여기저기서, 즉 이 다큐멘터리의 시각적 창에 쓰기 창을 열려고 한다. 조국인 일본보다 더 잘 알려진 ==
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Translation results
'I'm going to sleep a little', an Iranian version of the Japanese Quran researcher Yaser Mirdamadi, a religious researcher 27 December 1397 - 17 January 2019 The documentary Toshihiko Izutsu (1914-1993) is a well-known linguist, philosopher, linguist, comparative theologian, Islamic scholar, and especially the famous Quranologist (born in Tokyo) in Iran. 1993 (December 7, 1992) passed away. He is a comprehensive and somewhat unknown figure in contemporary philosophy and theology. He was fluent in thirty-five languages, fluent in at least seventeen, including Arabic, Hebrew, Persian, Sanskrit, Pali, Russian, Latin, Greek, and Chinese. Izutsu's biography, views and heritage have been created and displayed. This documentary, called "Sharghi", is made by Iranian documentary filmmaker Massoud Taheri. Syria, Spain and Russia. The interviewees in this documentary spoke a total of 11 languages. About 120 people were interviewed to prepare the documentary, and after the evaluation, more than 60 figures from Izutsu's friends and students, as well as Izutsu scholars, experts and political figures, spoke about Izutsu's life, works, opinions and heritage.
== This is the only documentary about Izutsu ever made in any language. Except for a hard-hitting TV show in Turkey - which was exclusively about Izutsu's research on Islam - no film has been made about Izutsu, neither in Japan nor anywhere else in the world.
== This 130-minute documentary There are four main sections: The first section provides an account of Izutsu's life as a child, adolescent, and youth in Japan. The second part narrates the migration of Izutsu to the West, the third part deals with the migration of Izutsu to Iran. In the second and third parts of his life, Izutsu gradually becomes a researcher and professor of international renown. The fourth section deals with Izutsu's sudden departure from Iran as a result of the Fifty-seventh Revolution and his return to Japan until his death in his hometown. کرد: ۱. The influence of different people of different nationalities, especially Japanese, Tatar, Russian, Iranian, Canadian, Swiss and French, in shaping the Izutsu intellectual system. The genealogy of Islamology in Japan and the role of Izutsu in shaping and directing it,
3. The political roots of Izutsu's philosophical thought,
4. The impact that Izutsu's thinking and philosophy can have on current political actions. The possibility or impossibility of forming Eastern and Asian unions such as the European Union based on the Eastern philosophy of Izutsu. This writing, however, goes here and there beyond this documentary and tries, in other words, to open the writing window to the visual window of this documentary. The famous Japanese Islamologist and especially Quranologist (born in Tokyo) in Iran seems to be better known than his native Japan
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۲. ایزوتسوی ملول ز «زهد خشکِ» آیین ذِن
از پادکست رد شوید و به خواندن ادامه دهید
پادکست
پادکست چشمانداز بامدادی رادیو بیبیسی
رادیو فارسی بیبیسی
پادکست چشمانداز بامدادی رادیو بیبیسی – دوشنبه ۱۹ اردیبهشت ۱۴۰۱==
پادکست
پایان پادکست
ایزوتسو در خانوادهای کم و بیش ثروتمند بالید. او پدری تاجر، سختگیر و مقیّد به آیین بودایی ذِن داشت. سختگیریهای مذهبی پدرش، که ایزوتسو را از سنّ کم وادار به ریاضتکشی مطابق آیین ذن میکرد، موجب شد که ایزوتسو برای فرار از آیین آبا و اجدادی خود ابتدا به سیر در دنیای پر پیچ و خم زبانهای کهن بپردازد و سپس از رهگذر زبانشناسی به «باده نابِ» فلسفه و شناخت ادیان دیگر روی آورد، و دیگر بار با دیدی نوین به شناخت سنّت آبا و اجدادی خود باز گردد.==
مطالعه عهد قدیم و عهد جدید، او را به اهمیّت زبان در جهان ادیان آگاه ساخت. ایزوتسو در اوایل بیست سالگی به زبان عربی علاقمند میشود. او نزد عالِم مسلمانی تاتاری به نام عبدالرّشید ابراهیم به فراگیری زبان عربی و مطالعات اسلامی سنّتی میپردازد. با معرّفی عبدالرشید، ایزوتسو پس از دو سال، به محضر موسی جار اللّه، عالِم مسلمان برجسته تاتاری میشتابد تا عربیدانی خود را تکمیل کند. جار اللّه، از جمله، به زبانهای عربی، فارسی، روسی و ترکی تسلّط داشت.==
شاگردیِ ایزوتسوی بسیار جوان نزد عبدالرشید و جار اللّه، که تنها در حدّ عربیآموزی نبود بلکه مهمتر از آن درس اسلامشناسی سنّتی بود، از اهمیّت ویژه برخوردار است. جار اللّه شاید یکی از دنیا دیدهترین و چندزبانهترین عالِمان سنّی مذهب زمان خود بود. جار الله، که به عراق و ایران هم سفر کرده بود و در آنجا با شیعیان و نیز برخی از مجتهدان شیعه آن زمان به مراوده انتقادی هم پرداخته بود، در کلّ گرایش منتقدانه نسبت به تشیّع داشت و کتاب مشهوری با عنوان «الوشيعة في نقد عقائد الشيعة» در نقد تشیّع نگاشته بود.==
با این حال، با آنکه ایزوتسو در خاطرات خود با شیفتگی بسیار از جار اللّه یاد میکند، به نظر نمیرسد که ایزوتسو از گرایشهای منتقدانه جار اللّه نسبت به تشیّع اثری پذیرفته باشد، زیرا ایزوتسو در دوران پختگی فکری خود، پژوهشهای خویش را مشتاقانه وقف فلسفه و عرفان نظری شیعه کرد.==
ایزوتسو که تحصیلات دانشگاهی خود را در رشته اقتصاد آغاز کرده بود، خیلی زود به عشق دیرین خود زبان و ادبیات باز میگردد، و کتابهای حسابداریاش را از بالای پلی به رودخانه میریزد (در این مستند، تصویر آن پل نشان داده میشود) و دکترای خود را در رشته زبانشناسی میگیرد.==
ایزوتسو که حالا عربیدان قابلی است، در سالهای ۱۹۵۷ تا ۱۹۵۸ میلادی، قرآن را به ژاپنی ترجمه میکند و در سه جلد به چاپ میرساند، ترجمهای فخیم و دقیق که همچنان مرجعی کلاسیک در قرآنشناسیِ ژاپنی است. قرآن البته پیش از ایزوتسو به ژاپنی ترجمه شده بود، اما این ترجمهها از روی زبانهای اروپایی و چینی و نه اصل عربی صورت پذیرفته بود. ایزوتسو برای نخستین بار در تاریخ زبان و ادبیات ژاپنی، قرآن را مستقیم از روی اصل عربی به ژاپنی ترجمه میکند.==
کربن
توضیح تصویر،
پروژه فکری ایزوتسو با هانری کُربَن، فیلسوف، ایرانشناس و شیعهشناس مشهور فرانسوی که از دوستان ایزوتسو بود، در یک راستا قرار میگیرد. در واقع ایزوتسو هم مانند کربن معتقد بود انسان معاصر «عوالم معنوی» و «عالم خیال» را فراموش کرده و به «دام نیهیلسم» افتاده است./ هانری کربن و علامه طباطبایی==
۳. احیای «فلسفه معنوی شرق»
ایزوتسو در سفر فکری خود بر سرِ آن بود که «جهانشمولی» تفکر عرفانی را به شرقیان و به طور کل جهانیان بنماید. او به دنبال رهگیری تجلّیهای مختلف «امر قدسی» در فرهنگهای مختلف شرقی بود. ایزوتسو به فکر احیای «عالم خیال» یا «عوالم روحانی» بود.==
از این حیث، پروژه فکری او با هانری کُربَن، فیلسوف، ایرانشناس و شیعهشناس مشهور فرانسوی که از دوستان ایزوتسو بود، در یک راستا قرار میگیرد. در واقع ایزوتسو هم مانند کربن معتقد بود انسان معاصر «عوالم معنوی» و «عالم خیال» را فراموش کرده و به «دام نیهیلسم» افتاده است. علاوه بر این ایزوتسو در مقام انسانی شرقی معتقد بود برای مواجهه با فلسفه معاصر و همین طور شرقشناسی، تطبیق فلسفههای شرقی میتواند واکنشی فلسفی در مواجهه با فلسفه غرب فراهم آورد.==
از دیدگاه ایزوتسو، نقطه اتصال انحای مختلف «فلسفههای معنوی شرق» چیزی بود که میتوان آن را «متافیزیک عدم» نام نهاد. از دیدگاه این متافیزیک، وجودْ اصیلترین لایه هستی نیست بلکه وجودْ ریشه در عدم دارد، وجودْ تجلّی عدم است؛ اصالت با عدم است و نه با وجود. این عدم اما به معنای هیچ و پوچ نیست بلکه به عکس، تمام انحای وجود ریشه در عدم دارد، عدمی هستیزا که خود از هستی فراتر میرود، عدمی که همهنگام از هستی هستتر است و در عین حال نیست. در یک کلام، سخن ایزوتسو این بود که برای رهایی از «هیچانگاری» باید به «هیچ» (عدم) بازگشت.==
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بیشتر بخوانید:
علم و دین در دستان ایان باربور
قم در کشاکش فقه 'سکولار' و فقه 'انقلابی'
شیخان 'گمراه'، از تضلیل تا تکفیر
داریوش شایگان؛ راز ایرانی بودن و ایرانی نبودن
اسلام ایرانی و اسلام عربی==
از منظر «متافیزیک عدم» در اعماق لایههای آگاهی انسانی، نوعی شناخت از عدمِ نهفته است و هدفِ «فلسفه معنوی شرق» یادآوری عدم است، عدمی که همه چیز است، عدمی که هست و در عین حال نیست و پیوند دهنده فرهنگهای مختلف «معنوی شرق» است.==
ایزوتسو در جان دادن دوباره به «فلسفه معنوی شرق» به ویژه دست به کار مقایسه اسلام با آیین دائو (تائوئیسم) شد. او در راه مقایسه اسلام و آیین دائو، از جمله، کتاب «صوفیسم و تائوئیسم» را نگاشت. این اثر با ترجمهای نه چندان پیراسته به فارسی در آمده است. در این اثر، او عرفان ابن عربی را با تفکر کهن چینی، آنچنانکه در آیین دائو نمود یافته، مقایسه میکند. کار اصلی ایزوتسو در تطبیق فلسفه یا سنتهای شرقی اما در کتاب «آگاهی و ماهیّت» به زبان ژاپنی نمود یافته است، کتابی مهم که به فارسی و انگلیسی ترجمه نشده است. او در این کتاب دست به مقایسه اسلام، بودیسم، هندوئیسم، تائوئیسم، یهودیّت، مسیحیّت و تفکر افلاطونی یونان میزند.==
اثر تطبیقی دیگری از ایزوتسو که به فارسی هم ترجمه شده است «آفرینش، وجود و زمان» است. به نظر بهمن ذکیپور، ایزوتسو شناس ایرانی که در این مستند هم حضوری پررنگ دارد، «کتاب «آفرینش، وجود و زمان» که خیلی هم در ایران جلب توجه نکرد از «صوفیسم و تائوئیسم» بسیار مهمتر است، چرا که یک گام بعد از نگرش «صوفیسم و تائوئیسم» نوشته شده و به مراحل پختگی فکر ایزوتسو نزدیکتر است».==
در میان کسانی که در مسیر احیای «فلسفه معنوی شرق» بر تفکّر ایزوتسو اثر گذاشتند، از همه مهمتر هانری کربن است. همچنین میتوان از حاج ملا هادی سبزواری، یونگ، ژاک دریدا، لویی ماسینیون، رودلف اوتو و میرچا الیاده نام برد. ایزوتسو با برخی از این متفکران در حلقهای فکری موسوم به «ارانوس» که هر سال در سوییس برگزار میشد دمخور بود، گرچه ایزوتسو رسماً عضو این حلقه نبود. ایزوتسو پس از شنیدن بیتی از منظومه حاج ملا هادی سبزواری در کلاس درس مهدی محقق در کانادا شیفته تفکر ایرانی میشود و اولین اثر او مرتبط با حوزه فلسفه ایرانی، ترجمه و شرح منظومه به انگلیسی همراه با مهدی محقق است.==
گفتنی است که «شرق» در «فلسفه معنوی شرق» و در نظام فکری ایزوتسو، دو معنای متمایز دارد. معنای نخست، «شرق متافیزیکی» است، شرقی ناکجاآبادی که در فلسفه سهروردی از آن یاد میشود و ایزوتسو در صدد احیای آن است. معنای دوّم «شرق» معنای اینجایی و جغرافیاییِ آن است که از دیدگاه ایزوتسو گستره وسیعی را پوشش میدهد. این گستره از ژاپن به طرف غرب آغاز میشود و با گذر کردن از هند، چین و خاورمیانه، یونان را نیز در بر میگیرد. بنابراین، به خلاف نظر عموم ژاپنیها که اعتقاد داشتند شرق با مرزهای هند به پایان میرسد، از دیدگاه ایزوتسو این مرز را بایستی به خاطر داشتن میراث مشترک، تا ایران و سپس تا مرزهای غربی یونان گسترش داد.==
یونان باستان همیشه پایگاه تفکّر غرب قلمداد شده است. از این رو گنجاندن یونان باستان در «فلسفه معنوی شرق» اگر نه مسألهزا دستکم مبهم به نظر میرسد. ایزوتسو اما معتقد است که «اگر به درون فلسفه یونان باستان برویم، و حقیقتاً به توضیح روشن آن بپردازیم، درمییابیم که عناصر تفکر شرقی در آن فراوان است. این اصلا ارتباطی با داشتن یا نداشتن تأثیرات تاریخی ندارد، بلکه ساختار تفکر یونانی، واجد مسأله اشراقی مشترک و ضروریای است» («تاریکی و روشنایی در اواخر قرن بیستم، گفتگو با توشیهیکو ایزوتسو»، ترجمه از ژاپنی بهمن ذکیپور).==
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2. "Dry Asceticism" Zenith의 지루한 Izutsu 팟캐스트를 건너뛰고 계속 읽기 . 그는 사업가이자 엄격한 선불교인 아버지였습니다. Izutsu가 어릴 때부터 선(禪)의 금욕을 실천하도록 강요한 그의 아버지의 종교적 협착은 Izutsu가 그의 조상 종교를 떠나 먼저 구불구불한 고대 언어의 세계로, 그리고 언어학을 통해 "바람"으로 이끌었습니다. 순수»철학과 지식으로 전향 다른 종교에 대한 통념을 깨고 다시 한 번 자신의 조상 전통에 대한 지식으로 새로운 시각으로 돌아갔습니다.== 구약과 신약을 공부하면서 그는 종교 세계에서 언어의 중요성을 깨닫게 되었습니다. Izutsu는 20대 초반에 아랍어에 관심을 갖게 되었습니다. 그는 Abdul Rashid Ibrahim이라는 타타르 이슬람 학자와 함께 아랍어와 전통 이슬람 연구를 공부했습니다. Abdul Rashid를 소개한 후, Izutsu는 2년 후 그의 아랍어 연구를 완료하기 위해 저명한 Tatar 이슬람 학자인 Musa Jarullah에게 달려갑니다. Jarullah는 예를 들어 아랍어, 페르시아어, 러시아어 및 터키어에 능통했습니다. . Jarullah는 아마도 그 시대에 가장 많이 목격되고 다국어를 구사하는 수니파 종교 학자 중 한 명이었을 것입니다. 또한 이라크와 이란을 여행한 Jarullah는 당시 시아파와 일부 시아파 무즈타히드와 비판적인 교전을 했으며 일반적으로 시아파에 대해 비판적이었고 유명한 책 Al-Shi'ah in Critique of Beliefs를 저술했습니다. Al-Shi'a는 시아파에 대한 비판에서 다음과 같이 썼습니다. 그의 지적 성숙은 시아파 철학과 이론적 신비주의에 대한 연구를 열성적으로 바쳤습니다. 그는 강에 빠지고(이 다큐멘터리에서 그 다리의 이미지가 보여짐) 박사 학위를 받습니다. 그는 일본 Quranology의 고전적인 참고 자료이기도 한 풍부하고 정확한 번역을 출판합니다. 물론 꾸란은 Izutsu 이전에 일본어로 번역되었지만 이러한 번역은 아랍어가 아니라 유럽어와 중국어에서 온 것입니다. 일본 국어 문학사에서 처음으로 Izutsu는 꾸란을 아랍어에서 일본어로 직접 번역하여 한 방향으로 배치했습니다. 사실 Izutsu는 Carbon과 마찬가지로 현대인이 "영적 세계"와 "상상의 세계"를 잊고 "허무주의의 함정"에 빠졌다고 믿었습니다.
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2. Bored Izutsu of "Dry Asceticism" Zenith Skip the podcast and continue reading . He was a father who was a businessman, strict and Zen Buddhist. His father's religious strictures, which forced Izutsu to practice Zen austerity from an early age, led Izutsu to flee his ancestral religion first into the tortuous world of ancient languages and then through linguistics to "wind" Pure »turned to the philosophy and knowledge of other religions, and once again returned to the knowledge of his ancestral tradition with a new perspective. =
= Studying the Old and New Testaments made him aware of the importance of language in the world of religions. Izutsu became interested in Arabic in his early twenties. He studied Arabic and traditional Islamic studies with a Tatar Muslim scholar named Abdul Rashid Ibrahim. After introducing Abdul Rashid, Izutsu, after two years, rushes to Musa Jarullah, a prominent Tatar Muslim scholar, to complete his Arabic studies. Jarullah was fluent in Arabic, Persian, Russian and Turkish, for example. . Jarullah was perhaps one of the most seen and multilingual Sunni religious scholars of his time. Jarullah, who also traveled to Iraq and Iran, where he engaged in critical engagement with Shiites as well as some Shiite mujtahids at the time, was generally critical of Shi'ism and wrote the famous book Al-Shi'ah in Critique of Beliefs. Al-Shi'a wrote in his critique of Shi'ism. His intellectual maturity eagerly devoted his research to Shiite philosophy and theoretical mysticism. He falls into the river (in this documentary, the image of that bridge is shown) and receives his doctorate in linguistics. He publishes a rich and accurate translation that is also a classic reference in Japanese Quranology. The Qur'an, of course, was translated into Japanese before Izutsu, but these translations were from European and Chinese languages, not Arabic. For the first time in the history of Japanese language and literature, Izutsu translates the Qur'an directly from Arabic into Japanese. It is placed in one direction. In fact, Izutsu, like Carbon, believed that contemporary man had forgotten the "spiritual worlds" and the "imaginary world" and had fallen into the "trap of nihilism."
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شایگان
توضیح تصویر،
داریوش شایگان از جمله متفکرانی است که در این مستند درباره ایزوتسو حرف زده است==
۴. رازگشایی از رمزهای قرآنی
ایزوتسو، در مقام فیلسوف تطبیقی و اسلامشناس، در مسیر احیای «فلسفه معنوی شرق» نمیتوانست از قرآن فارغ بماند. گرچه قرآنپژوهی ایزوتسو از نظر تاریخی مقدّم بر آثار بعدی او در «فلسفه شرقی» است اما چه بسا قرآنپژوهی او را نیز بتوان در راستای پروژه فکری او در احیای «فلسفه معنوی شرق» به شمار آورد.==
او قرآن را کلّی منسجم میدید که در عین حال، به سادگی انسجام خود را به خواننده نقّاد و جستجوگر نشان نمیدهد. قرآن، گویی، به سان معشوقی است که دیدار مینماید و پرهیز میکند. کشف رابطه چندجانبه و لایه-لایه مفاهیم قرآنی به مدد زبانشناسی جدید، یکی از مساهمتها یا قلمیاریهای ایزوتسو در مطالعات قرآنی مدرن است.==
از نظر ایزوتسو، یک مفهوم قرآنی معنای نهایی خود را بر اساس رابطه معناییاش با شبکه درهمتنیده دیگر مفاهیم قرآنی در دل خود این کتاب مییابد و نه در قالبی مجزّا از آن شبکه معنایی و نه بر اساس جهانبینی مستقل از قرآن، و نه حتی بر اساس جهانبینیهایی که قرآن مفاهیمی را از آنها وام ستانده است. مثلا، از نظر ایزوتسو، کلمه «اللّه» در عرب پیش از نبی هم به کار میرفته اما در شبکه معنایی جهان عرب پیش از نبی، «اللّه» در کنار «آلِهة» (الههها) مینشسته، در تضاد با آنها نبوده و خدایی در میان خدایگان، گرچه مهمتر از آنها بوده است.==
در زبان قرآنی اما اگرچه «اللّه» از سنّت زبانی عرب پیش از نبی وام ستانده میشود اما این اللّه دیگر آن اللّه نیست، بلکه در شبکه معنایی قرآن، اللّه جایگاهی مرکزی مییابد، دیگر از الههها خبری نیست و بلکه باور به الههها در تضادّ با باور به اللّه قرار میگیرد و آغاز، بازگشت و تدبیر دمادمِ همه چیز به اللّه، و تنها او، باز میگردد. ==
۵. «میروم کمی بخوابم»
در انتهای مستند تصاویری از اتاق شخصی ایزوتسو در منزلش و نیز روایتی از روز مرگ او ارائه میشود. بر روی میزی در منزل او تابلوی کوچکی به چشم میآید که کلمه «هیچ» (به زبان ژاپنی: مو) با جوهر سیاه بر روی کاغذی سفید توسط خود ایزوتسو خوشنویسی شده است. ایزوتسو در روز هفت ژانویه ۱۹۹۳ میلادی (هفدهم دی ماه ۱۳۷۱خورشیدی) در خانهاش به زمین میخورد، اما با این پندار که اتفاق مهمی نیست به همسرش میگوید «میروم کمی بخوابم». او دچار خونریزی مغزی میشود و هیچگاه از خواب برنمیخیزد. به تعبیر مولوی اما «او بخفت و بخت و اقبالش نخفت» (مثنوی، دفتر سوّم).==
ایزوتسو امروز بسا شناختهشدهتر از زمانی است که چشم از جهان فروبست. میتوان امید بست که این فیلسوف تا حدودی گمنام ژاپنی، که در هوای احیای «فلسفه معنوی شرق» ایران را خانه دوم خود ساخته بود، در آینده بسا بیش از امروز به ایرانیها، ژاپنیها و علاقمندان به فلسفه و ==
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----- Shaygan 이미지를 설명하면서 Dariush Shaygan은 이 다큐멘터리 =
= 4에서 Izutsu에 대해 이야기한 사상가 중 한 명입니다. 비교 철학자이자 이슬람 학자로서 Izutsu의 꾸란 신비에 대한 계시는 "동양의 영적 철학"을 되살리는 방식으로 꾸란을 벗어날 수 없었습니다. Izutsu의 꾸란 연구는 역사적으로 그의 후기 작품인 "동양 철학"에 선행되지만 그의 꾸란 연구는 "동양의 정신 철학"을 되살리려는 그의 지적 프로젝트와도 일맥상통한다고 볼 수 있습니다. 동시에 그것은 단순히 독자, 비평가, 구도자에게 일관성을 보여주지 않습니다. 꾸란은 만나고 금하는 연인과 같습니다. 현대 언어학의 도움으로 꾸란 개념의 다면적이고 계층적 관계를 발견하는 것은 현대 꾸란 연구에 대한 Izutsu의 공헌 중 하나입니다. 꾸란과 무관한 세계관에서도, 심지어 꾸란이 개념을 차용한 세계관에서도. 예를 들어, Izutsu에 따르면 "알라"라는 단어는 예언자 이전에 아랍어로 사용되었지만 예언자 이전의 아랍 세계의 의미 네트워크에서 "알라"는 "알라"(여신) 옆에 앉는 것과 모순되지 않았습니다. 여신들에 대한 언급은 없으나 여신에 대한 믿음은 신에 대한 믿음, 시작, 귀환, 내 며느리의 계획은 하나님께로 돌아가고 오직 하나님께로 돌아간다. =
= 5. "조금 자고 갈게" 다큐 말미에는 이즈츠의 집에 있는 개인실 사진과 함께 그가 세상을 떠난 날의 이야기도 나온다. 그의 집 탁자 위에는 이즈츠 자신이 흰 종이에 검은 잉크로 "아무것도"(일본어: 머리카락)라는 단어를 쓴 작은 그림이 있습니다. 이즈츠는 1993년 1월 7일 자택에서 바닥에 쓰러지지만, 그것이 중요하지 않다고 생각하고 아내에게 "잠이나 자러 갈게."라고 말한다. 그는 뇌출혈이 있고 결코 깨어나지 못한다. 그러나 Rumi에 따르면 "그는 운이 좋지 않았습니다."(Masnavi, 세 번째 책) == Izutsu는 그가 세상을 떠났을 때보다 오늘날 훨씬 더 잘 알려져 있습니다. '동양의 정신철학'의 부활로 이란을 제2의 고향으로 만든 이 다소 익명의 일본 철학자가 오늘날보다 미래에는 이란인, 일본인, 철학자와 ==
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----- Shaygan Explaining the image, Dariush Shaygan is one of the thinkers who has talked about Izutsu in this documentary =
= 4. The revelation of the Qur'anic mysteries of Izutsu, as a comparative philosopher and Islamologist, could not escape the Qur'an in the way of reviving the "spiritual philosophy of the East." Although Izutsu's Qur'an's research is historically preceded by his later works in "Eastern Philosophy", it is possible that his Qur'an's research can also be considered in line with his intellectual project of reviving the "spiritual philosophy of the East". At the same time, it does not simply show its coherence to the reader, critic, and seeker. The Qur'an is like a lover who meets and abstains. Discovering the multifaceted and layer-by-layer relationship of Qur'anic concepts with the help of modern linguistics is one of Izutsu's contributions to modern Qur'anic studies. The heart of this book finds itself neither in a separate form from that semantic network, nor in a worldview independent of the Qur'an, nor even in a worldview from which the Qur'an has borrowed concepts. For example, according to Izutsu, the word "Allah" was used in Arabic before the Prophet, but in the semantic network of the Arab world before the Prophet, "Allah" sat next to "Allah" (the goddesses), did not contradict them and was a god in Among the gods, although it has been more important than them. There is no mention of the goddesses, but the belief in the goddesses is in conflict with the belief in God, and the beginning, return and planning of my son-in-law goes back to God, and only he. =
= 5. "I'm going to sleep a little" At the end of the documentary, there are pictures of Izutsu's private room in his house, as well as a story of the day of his death. On the table in his house is a small painting in which the word "nothing" (Japanese: hair) is written in black ink on white paper by Izutsu himself. Izutsu falls to the ground in his home on January 7, 1993, but, thinking it's not important, tells his wife, "I'm going to get some sleep." He has a cerebral hemorrhage and never wakes up. According to Rumi, however, "he was not fortunate enough" (Masnavi, the third book). == Izutsu is much better known today than when he passed away. It is to be hoped that this somewhat anonymous Japanese philosopher, who had made Iran his second home in the wake of the revival of the "spiritual philosophy of the East", will in the future, more than today, turn to Iranians, Japanese and philosophers and ==
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= 2. Bored Izutsu of "Dry Asceticism" Zenith Skip the podcast and continue reading . He was a businessman, strict and Zen Buddhist father. His father's religious strictures, which forced Izutsu to practice Zen austerity from an early age, led Izutsu to flee his ancestral religion first into the tortuous world of ancient languages and then through linguistics to "wind" Pure »turned to the philosophy and knowledge of other religions, and once again returned to the knowledge of his ancestral tradition with a new perspective.
== Studying the Old and New Testaments made him aware of the importance of language in the world of religions. Izutsu became interested in Arabic in his early twenties. He studied Arabic and traditional Islamic studies with a Tatar Muslim scholar named Abdul Rashid Ibrahim. After introducing Abdul Rashid, Izutsu, after two years, rushes to Musa Jar Allah, a prominent Tatar Muslim scholar, to complete his Arabic studies. Jarullah was fluent in Arabic, Persian, Russian and Turkish, for example. . Jarullah was perhaps one of the most prominent and multilingual Sunni religious scholars of his time. Jarullah, who also traveled to Iraq and Iran, where he engaged in critical engagement with Shiites as well as some Shiite mujtahids at the time, was generally critical of Shi'ism and wrote the famous book Al-Shi'ah in Critique of Beliefs. Al-Shi'a wrote in his critique of Shi'ism. His intellectual maturity eagerly devoted his research to Shiite philosophy and theoretical mysticism.
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= 3. The revival of Izutsu's "spiritual philosophy of the East" in his intellectual journey was to show the "universality" of mystical thought to the Orientals and to the world at large. He sought to trace the various manifestations of the "sacred thing" in various Eastern cultures. Izutsu was thinking of reviving the "fantasy world" or "spiritual worlds". In fact, Izutsu, like Carbon, believed that contemporary man had forgotten the "spiritual worlds" and the "imaginary world" and had fallen into the "trap of nihilism." In addition, Izutsu, as an Eastern human being, believed that in the face of contemporary philosophy as well as Orientalism, the application of Eastern philosophies could provide a philosophical response to Western philosophy. It could be called the "metaphysics of non-existence". From the point of view of this metaphysics, existence is not the most original layer of existence, but existence is rooted in non-existence, existence is the manifestation of non-existence; Originality is with non-existence and not with existence. This non-existence, however, does not mean nothingness and absurdity, but on the contrary, all aspects of existence are rooted in non-existence, an existential non-existence that transcends existence itself, a non-existence that is at the same time more existent than existence and at the same time is not. In a word, Izutsu's statement was that in order to get rid of "nothingness" one must return to "nothingness" (non). 'Sheikhan' misguided ', from Tazlil to Takfir of Dariush Shaygan; The secret of being Iranian and not being Iranian Islam and Arab Islam =
= From the perspective of "metaphysics of non-existence" in the depths of the layers of human consciousness, there is a kind of knowledge of hidden non-existence and the purpose of "spiritual philosophy of the East" is to remember non-existence. It is and it is not and it connects the different cultures of the "spirituality of the East". He wrote a book comparing Islam and Daoism, including Sufism and Taoism. This work has been translated into Persian. In this work, he compares Ibn Arabi's mysticism with ancient Chinese thought, as manifested in Daoism. Izutsu's main work is in the application of Eastern philosophy or traditions, but is reflected in Awareness and Nature in Japanese, an important book that has not been translated into Persian or English. In this book he compares Islam, Buddhism, Hinduism, Taoism, Judaism, Christianity and Platonic Greek thought. =
= Another comparative work by Izutsu, also translated into Persian, is "Creation, Existence and Time". According to Bahman Zakipour, an Iranian Izutsu scholar who also has a strong presence in this documentary, the book "Creation, Existence and Time", which did not attract much attention in Iran, is much more important than "Sufism and Taoism", because one step after "The attitude of 'Sufism and Taoism' is written and is closer to the maturity of Izutsu's thought." Haj Mullah Hadi Sabzevari, Jung, Jacques Derrida, Louis Massignon, Rudolf Otto and Mircea Eliade can also be mentioned. Izutsu was associated with some of these thinkers in the so-called Aranos think tank, which was held every year in Switzerland, although Izutsu was not officially a member of this circle. Izutsu falls in love with Iranian thought after hearing a verse from Haj Mullah Hadi Sabzevari's poem in Mehdi Mohaghegh's classroom in Canada. "East" has two distinct meanings in the "spiritual philosophy of the East" and in Izutsu's intellectual system. The first meaning is the "metaphysical East", the nowhere east mentioned in Suhrawardi's philosophy, and Izutsu seeks to revive it. The second meaning of "east" is its local and geographical meaning, which from Izutsu's point of view covers a wide range. It stretches from Japan to the west and extends to India, China and the Middle East, including Greece. Thus, contrary to popular belief of the Japanese that the East ends with the borders of India, from Izutsu's point of view this border should be extended to Iran and then to the western borders of Greece because of its common heritage. =
= Ancient Greece was always the base of Western thought It has been assumed. The inclusion of ancient Greece in the "spiritual philosophy of the East" therefore seems at least ambiguous, if not problematic. Izutsu, however, believes that "if we go into the philosophy of ancient Greece, and really explain it clearly, we find that the elements of Eastern thought are abundant in it. It has nothing to do with having or not having historical influences, but the structure of Greek thought has a common and necessary enlightenment problem "(" Darkness and Light in the Late Twentieth Century, Conversation with Toshihiko Izutsu ", translated from the Japanese by Bahman Zakipour). Image Description Dariush Shaygan is one of the thinkers who has talked about Izutsu in this documentary =
= 4. The revelation of the Qur'anic mysteries of Izutsu, as a comparative philosopher and Islamologist, could not escape the Qur'an in the way of reviving the "spiritual philosophy of the East." Although Izutsu's Qur'an's research is historically preceded by his later works in "Eastern Philosophy", it is possible that his Qur'an's research can also be considered in line with his intellectual project of reviving the "spiritual philosophy of the East". At the same time, it does not simply show its coherence to the reader, critic, and seeker. The Qur'an is like a lover who meets and abstains. Discovering the multilateral and layer-by-layer relationship of concepts
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Bubba
Jun 12, 2008Bubba rated it it was ok
Shelves: sufism
There is a problem common to many writers on Sufism. They write their analyses as if they are 'devotional' texts. I don't mean to say that they lack scholarly objectivity, though a few do, but their style of prose is so dense, and the concepts that their are trying to convey are treated in such an esoteric manner, that one almost has to reach fana' to grasp what it is they want to say. Maybe I'm an intellectual lightweight, but I can only encounter concepts like 'ontology' so many times in a single paragraph before my brain turns into a mass of jelly. What is the difference between 'monism,' 'pantheism,' and 'solipsism'? The distinction is there, but it's fine. Too fine to be throwing the three together regularly. What's better than an extended discussion of 'immanence'? Learning the Arabic word for it . . . (less)
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Ali Zarezade
May 06, 2022Ali Zarezade rated it really liked it · review of another edition
Shelves: religion
ایزوتسو در هفت فصل هفت مقاله درباره مسایل مختلف عرفان/حکمت بیان میکند. نکته بارز مقالات جنبه تطبیقی آن با فلسفه های شرقی بودیسم یا حتی در فصل آخر فلسفههای غربی اگزیستانسیال است. ایزوتسو طبق معمول در هر مقاله به زیبایی جان کلام رو توضیح و بعد سعی میکند مفاهیم مشابه را مثلا در بودیسم توضیح و در آخر ارتباط آنها را آشکار کند که از ابتدا اصلا روشن نیست.
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Molly wemder
Oct 20, 2007Molly wemder rated it it was amazing
Recommends it for: mystics and cosmologists
Shelves: sufism-mysticism-cosmology
Amazing. I need to read it again. A bit beyond me, but well worth reading and rereading.
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Sherwin
Aug 12, 2007Sherwin added it
Recommends it for: Sufism researchers
Shelves: philosophy
A brief and tetative tour on the concept of Zamaan-e Bi-Karaane. Although sear old Izutsu did not know much about its ancient avestaic version.
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