A juxtaposition of this approach with phenomenological philosophy suggests that in Suhrawardī’s analysis, the evidentiality of visual light plays a role of a new universal a priori. The correlation in the evidential mode of light between the knower and the objects serves as a ground for the claims of transcendental unity of the self and the world, and as a condition of possibility for knowledge. Suhrawardī accesses these modes by reduction(s) which liberate the transcendental character of light. First, Suhra wardī explicates full evidentiality in visible light (which is the most patent, ’ aẓhar, from the Arabic root ẓ- h-r = ‘to appear, be manifest’): this light gives us the world as “this-there” and second, as self-evidentiality ( ẓuhūru-hu, ‘being obvious to itself by itself’) in the first-person consciousness of the knower. Contrary to traditional views of Suhrawardī as a Neoplatonizing proponent of the primacy of essence over existence, the steps of his argument convey a much more nuanced picture in which ligh t emerges as the main metaphysical principle. Specifically, this argument is considered with regard to temporal extension of its logos, i.e., the succession of logical steps. This paper presents a phenomenological analysis of the argument in The First Discourse of Part 2 of Suhrawardī’s Philosophy of Illumination. This comparative reading will bring an entire range of genuine phenomenological reflections in Ishraqi philosophy to the occidental forum of Transcendentalism, looking for parallel development and cross-cultural dialogue to reflect an intellectual affinity. By explicating the phenomenological ontology of Suhrawardi’s concept of light in The Discourses of Philosophy of Illumination and placing this ontology within regard for Anna-Teresa Tymieniecka’s Ontopoiesis (phenomenology of Life) and Emerson’s Transcendentalism, a descriptive framework for such an analysis can be found with an emphasis upon knowledge and intuition. The belief in human progress culminating in a religion of humanity is the reason that Transcendentalism came into understanding Asian religions and doctrines to which Ishraq (Philosophy of Illumination) belongs. Among all the Transcendentalists, Ralph Waldo Emerson (– April 27, 1882) looked forward to a more glorious state in America than history had yet recorded at a turning point in the foundation of his nation’s literature.
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