muhammadhussein heshmatpoor

In his Illuminationist Hikmatic System, Suhrawardi started from himself and his intuitive self-conscousness and then he reached at the God. On the one hand, he found the identity of himself and his light causes as “presence by oneself”, and on the other hand, he explained the agency (origin-ness) and the other-consciousness of substantial lights by illuminationist relation. According to those parts of the philosopher’s constructive works which are devoted to the explanation of the identity and determination of the status of illumination and intuition in the spheres of existence and cognition, one can conclude that “existence” and “presence” are identical in Suhrawardi’s philosophy and the necessary generality of this function can be proven based on the self-consciousness and other-consciousness of the Light of Lights. By this approach, any possible gap between ontology and epistemology are systematically overcome. In fact, by tracing the knowledge by correspondence (mediated) back to the knowledge by presence (immediate), by founding the human cognition upon the intuitive necessity and certainty, Suhrawardi left behind the challenge of unrecognizability of correspondence between known-by-itself (the subjective) and known-by-something-else (the objective), and explained the recognition of personal identity.

Two views have been proposed about the simplexity and complexity of body in philosophy which is responsible for knowing realities. One is simplexity-based which holds that body is simply froma corporalis (corporeal form) and denies that it is composed of matter and form as well as small components. The other is complexity-based whose proponents are divided into two groups. One group regards body composed of matter and form (i.e. corporeal form) and the other holds that body is composed of small components. The latter has specified a shape for each constituting components of elements and celestial spheres, two of which are discussed in the present paper. It should be noted that there are four simple elements and celestial spheres have a shared shape in the view of the latter. Thus there are totally five shapes for the components of elements and celestial spheres. The paper takes into consideration two shapes (the shapes of components of fire and components of the earth). It takes into consideration and explains how these two shapes, which correspond to sixteenth and seventeenth shapes in Elucid's writing, are formed and presents arguments for its accuracy, having mentioned the hypotheses.