Investigating and comparison the Phenomenological and ‎Mystical Components in the Versified Story, Ganjineye Asrar ‎by Oman Samani

Document Type : Research Paper

Authors

1 PHD Student of Persian Language and Literature, Shiraz University.

2 Full professor of Persian Language and Literature, Shiraz University

3 Associate Professor, Department of Persian Language and Literature, Shiraz University.

Abstract

There are components in Husserl's philosophical school of phenomenology that are similar to those of mysticism. As long as the components are looked at in the position of theory, judging their similarities and differences does not seem logical. This paper is to investigate these components in the mystical-Ashuraic versified story, Ganjineye Asrar by Oman Samani. To do so, first by studying the texts related to the field of phenomenology, five components are extracted that were more similar to mystical concepts, then similar mystical components are introduced. After a close reading of Oman Samani’s Ganjineye Asrar, the evidences that indicated the Intended mystical components are collected, compared and analyzed. This article claims that although the basis of phenomenological theories and mysticism are different, both of them have followed similar paths in order to achieve genuine awareness. The components of the perfect human being, interpretation and intuition in mysticism have a divine origin, while the concept of "I" in Husserl's philosophy represents the evolution of the humanistic view in Western philosophy; The root of the term "philosophical interpretation" can be found in Kant's critical philosophy and its evolution can also be found in different philosophical traditions and theories, and the source of philosophical intuition is human intellect and reasoning. Abstraction in its mystical sense is rooted in divine beliefs, and the origin of Epoch (reduction) goes to the ideas of Greek skeptics.The nature of philosophy and mysticism is not compatible with any kind of imitation. Among the advanced Western philosophers, Plato and Aristotle, and in the Eastern philosophy, Ibn Sina and Sheikh Eshraq have reflected on the subject of present knowledge. In the end, it is not possible to go beyond the theory of similarity between the components- especially in a small part of the broad mystical concepts.
 
 

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References

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