ভূমিকা

Shiavault - a Vault of Shia Islamic Books Sohravardi and the Question of Knowledge Knowledge by Presence The third step is the declaration that knowledge is of two types: knowledge by correspondence ( al-‘ilm al-husuli ), and knowledge by presence ( al-‘ilm al-huduri ). In knowledge by correspondence there is a mediator between the knower and the object known.

In this kind of knowledge the knower does not have immediate access to the object of knowledge; rather his awareness of the object is through the image of that object in his/her mind. However, knowledge by presence is direct knowledge in which the object known is identical with the knower or at least it is on the presence of the knower. Sohravardi relates that at one time he found himself frustrated in his efforts to solve the problem of knowledge.

At this point Aristotle appeared to him in a dream-vision, telling him that the key to solving the problem of knowledge is paying attention to knowledge by presence, and that the true sages are those who have acquired this type of knowledge (1/72-74). The primary instance of this knowledge is self-knowledge.

In a lengthy discussion Sohravardi argues in various ways that self-knowledge does not depend on any mediator such as an image or a form; for in that case one would be aware of the image or form, not of himself. In other words, what “I” know in knowledge by correspondence is “it,” not “I;” the image is “it,” not “I” (1/487). If I had knowledge of myself via an image of myself, how would I know that the image corresponds to myself?

To know that an image is an image of myself I must already know myself, in which case I see that the image corresponds to myself, realizing that this is my image. But if I have no knowledge of myself except through an image, how will I realize that this image corresponds to myself? Moreover, if my essence knows itself through its image, it means that essence knows itself through its attribute/accident, and this is absurd. Essence knows itself before knowing any attribute (2/111).

Again, knowledge through a form is universal/general, for the form is applicable to many instances; but self-knowledge is particular and cannot be universal (1/484). Therefore, self-knowledge is immediate and identical with the self. The soul itself is presence, never absent from itself; this awareness is identical with the soul.