Iranian Madrasa Historiographies on the Fate of Falsafa after Averroes

Iranian philosophers train in a living tradition of falsafa that gives them a different perspective from that of modern European scholars. They call their profession philosophy, and philosophy for them is not a historical phenomenon, though it has a past. Contemporary falsafa has a narrative of its past, which I outline in this article, calling it the madrasa narrative. It is presented in the form of historiographies of falsafa, which, though less than a century old, form an extensive body of texts. After introducing this narrative, I focus on Mīr Dāmād’s (d. 1631) conception of the course of falsafa and his relation to his predecessors. I argue that he should be credited as the initiator of ‘Islamic philosophy’, both conceptually and terminologically. I emphasize the continuous line he draws linking himself to Fārābī (d. ca. 950-1) through Avicenna (d. 1037). Thereafter, I outline the formative contributions of Muḥammad Ḥusayn Ṭabāṭabāʾī (1904–81) in the contemporary practice of falsafa, and in historiography of Jalāl al-Dīn Āshtiyānī (1925–2005) who, together with Henry Corbin (1903–78), shaped the modern madrasa narrative. I show that Āshtiyānī’s historiographical effort was a reaction to what he considered Europeans’ unawareness of the continuity and vitality of falsafa in the Islamic East. I conclude with some observations on the scope, structure, and historiography of contemporary falsafa in Iran

Ancient history · History of Islam · Islam · Scope (computer science · Theology · Computer Science · Education and Islamic Studies · Islamic Studies and History · Medieval and Classical Philosophy · History · Philosophy

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