One major aspect of #Corbin was his long association from 1949-1978 with the #Eranos Tagungen, a circle of scholars of the human and religious sciences who met at Lago Maggiore near Ascona at the estate of Olga Fröbe-Kapteyn (1881-1962) 1/
In one sense it was a stellar collection of the leading scholars in the humanities of the 20thC but especially of those committed to esotericism - an alternative intellectual history of the period as Hans Hakl puts it books.google.co.uk/books/about/Er… 2/
#Fröbe had long been interested in the occult and archetypes and was a theosophist and spiritualist who ran a salon in #Zurich from 1914 3/
In 1920 her father acquired the estate near Ascona and she began to meet friends to discuss spiritual and esoteric matters including #Jung, Richard Wilhelm (1873-1930) who translated the #I_Ching, and Count Hermann Graf von Keyserling (1880-1946) 4/
She was also involved in the ecumenical group in #Marburg that crucially included the scholar of religion Rudolf Otto (1869-1937) 5/
#Eranos was inspired by Otto - and it was in fact during her visit to Marburg in 1930 that #Corbin also met her 6/
Another major influence was Carl Jung (1865-1961) who was a regular at #Eranos from 1933 and in fact it was he who suggested that she build a conference room at her estate for ‘a meeting place between east and west’ - the Eranos house 7/
The term came from the Greek ἔρανος which meant something like a symposium - the week long annual meetings that ran from 1933-1988 (although of course they have been revived) comprised long lectures, discussions, eating and drinking together in a residential 8/
#Corbin started being invited from 1946, his mentor Jean Baruzi was supposed to attend the first meeting in 1933, his associate from Marburg Friedrich Heiler (1892-1967) did that same year, Louis Massignon (1883-1962) was a regular from 1937-1955 when he felt out over politics 9/
In his speech on Fröbe’s death #Corbin summed up the #Eranos ethos: ‘press on into the innermost part of ourselves, pursuing that truth until we reach its furthest limits’ 10/
For #Corbin it was a gathering of esotericists like himself and of the ‘spiritual’ in the company of angels as his friend and #Eranos participant Gilbert Durand (1921-2012) put it 11/
This esotericism was a #thirdway between fake ‘guru esotericism’ and the positivism and historicism of the academy 12/
#Eranos allowed #Corbin to focus on his commitments to spiritual hermeneutics - phenomenology as he called it - the #mundus_imaginalis that mediated between the divine and the mundane, angelology and the concern for the #Temple 13/
This last interest led him to establish a parallel #Eranos in the L’université de Saint Jean de Jérusalem in 1974 with Durand, Antoine Faivre (b. 1934) and others, an enterprise continued by Stella Corbin until 1987 14/
This #Temple centred interest allowed him to bring together his research on #Shii mysticism, #spiritual_knighthood, #futuwwa and the #Templars and many a paper that he gave at #Eranos reflected the meeting of the philosopher, esotericist and ‘islamologue’ in his person 15/
• • •
Missing some Tweet in this thread? You can try to
force a refresh
In a recent article on the canonisation of the #Nahj_al_Balāgha, Aun Hasan Ali cites the words of the eminent authority of contemporary #Shii_Islam Sayyid ʿAlī Sīstānī that advises believers to read this famous collection from the 11th century - a thread on the Nahj 1/
While there is little doubt that the Nahj is popular in contemporary Shii households and lives - and increasingly also among Zaydī and Ismaili Shiʿa as well - how did it attain its status as the pre-eminent text after the Qurʾan since it is not normally considered canonical? 3/
Any consideration of a #decolonial approach to #philosophy must engage with #Africana philosophy - but what is often occluded in that is the #Islamic element 1/
@HistPhilosophy with @ChikeJeffers has done an excellent job in introducing many to #Africana philosophy and let’s hope they continue to flourish 2/
A number of works have recently appeared that are relevant to our understanding of the Muslim element in that often focused on #WestAfrica 3/
The influence of Immanuel Kant on modern philosophy cannot be underestimated - a thread on #Kant in #Iran
Often in academic departments of philosophy (#analytic but also beyond) #Kant is the key figure if the modern period 2/
He represents a systematic approach to philosophy, to metaphysics, ethics, and much beyond covering theoretical and practical philosophy displacing #Aristotle 3/
Much of his career was in #MuslimChristian understanding partly influenced by his own biography - born into a #Shii family in Qana in Southern Lebanon in 1935 and converting to Protestantism 2/
With the recent passing of Āgha-ye Ḥasanzādeh Āmulī, mention was made of his teacher Mīrzā Abūʾl-Ḥasan Shaʿrānī (1903-1973) whom most Iranians know through his translation of the Qurʾan - a 🧵
In terms of his scholarly family background, his father was a descendant of Fatḥollāh Kāshānī, author of the 16th century #QurʾanExegesis Manhaj al-ṣādiqayn, and his maternal grandfather was Navvāb-e Tehrānī, author of the literary Shiʿi martyrology Fayż al-dumūʿ 1/
Shaʿrānī trained in the seminary, first at the Madrasa-ye Khān Marvī with important philosophers such as Mīrzā Mahdi Āshtiyānī (1888-1953), one of the first to teach university students as well, and Mīrzā Maḥmūd Qummī (d. 1925), a specialist on the school of #IbnʿArabī 2/
The seminarian philosopher and polymath Āqā-ye Ḥasan Ḥasanzāde Āmolī (b. 1307Sh/1928) passed away yesterday 25 September 2021 - a 🧵 on his life and works #ShiiPhilosophy#mysticism#ʿerfān#ḥekmat
As his name suggests, he was born in Āmol and began his seminary studies there and only moved to Tehran as a young man in 1950 to continue his studies 2/
In Tehran, he studied philosophy and mysticism with a major teacher at the Madrasa-ye Marvī, Shaykh Muḥammad Taqī Āmolī (1887-1971) best known for his work on #Avicennism and his glosses on Sharḥ al-manẓūme of Hādī Sabzavārī (d. 1873) 3/