当該年度における研究活動はCovid−19の世界的流行によって、海外調査と資料収集が大きな制約化に置かれた。しかしその中でも本年度はまずスフラワルディー（1191没）の哲学上の主著であり、彼の死後その学派が形成される起因となった『照明の哲学』（Hikmat al-Ishraq)のうちで、彼の思想に独自の光の形而上学を扱い、彼の宇宙論と人間論に関わる第二部を諸刊本により第一部との連関とともに理解することに努力した。なおその際には常に、スフラワルディーの学派（照明学派）の代表的な『照明の哲学』注釈である、クトブッディーン・シーラーズイー（1311 没）の注釈書を参照し理解に万全を期した。ここから得られた内容は限定的に2020年度に出講した本塾大学文学部の「哲学倫理学特殊I C、II C」にて公表された。我が国では類例がほとんどない試みである。）
『照明の哲学』の第二部は第一論考は「光」の定義について、第二論考は「光」を階層化した宇宙論を論ずるが、イブン・スィーナー（1037没）が完成したムスリム逍遥学派の自然哲学をも扱う。そして続く第三論考とともに「光」の宇宙論の中にその自然哲学とプラトン的イデア論の包摂を試み、人間のそれを含む諸イデアを種固有の「護符」とも呼ぶと考えられる。そして第四論考ではアリストテレス的な四元素の地・水・火・空気各々の本質には「護符」があるとし、ゾロアスター教の天使名で呼ぶ。第五論考は光の形而上学の中に人間霊魂の終末論を包摂する。以上は基礎的・概論的なテクスト読解、または予備的な作業の結果である。しかしここでスフラワルディーが人間などのイデアと元素を論ずる際に用いながらも、それ以上に展開しなかった魔術に通ずる象徴的言語は、13世紀以後の彼の学派において如何に展開したのか、という新たな問題意識が得られた。その研究は本研究の次の一段階として照明学派の人間論と自然論の解明に必要なものとなろう。
In the year of 2020, because of the situation cause by the pandemic disease of Covid-19 the plan of archival works abroad was postponed to the future. Thus the research activity was focused on understanding of the contents of the whole 2nd part of al-Suhrawardi's (d.1191) main work of philosophy, "Hikmat al-Ishraq" (The Philosophy of Illumination) with careful reference to its first part and one of its most reputed commentary by Qutb al-Din al-Shirazi (d. 1311). (The critical editions of "Hikmat" were used: the one ed. H. Corbin; the one ed. J. Walbridge and H. Ziai; and the one ed. by M. Maliki. And the edition of al-Shirazi's commentary is ed. A. Nurani and M. Mohaghegh.) The posthumous reputation of "Hikmat al-Ishraq" is one of the causes of the formation of the tradition of al-Suhrawardi's school, namely, the "Illuminationist School." The 2nd part deals with his distinct thought, that is, the metaphysics of light, thus developing his discussion on cosmology and anthropology. I lectured the result of the reading of "Hikmat al-Ishraq" at the class of the courses of "Special Topics of Philosophy IC and IIC" at the Faculty of Letters of Keio University.
The following is the result of the preliminary work of reading of the text. The 2nd part of "Hikmat al-Ishraq" is divided to 5 discourses. The 1st of them discusses the definitions of various lights. While discussing the cosmos hierarchized by the lights, the 2nd discourse and the 3rd one make an attempt to incorporate both Platonic concept of Ideas and the system completed by Ibn Sina (d.1037) of Muslim Peripatetic philosophy of nature into the cosmology of light. In addition al-Suhrawardi calls Idea of every being and that of human being a "talisman" inherent of each species and the "lord of the species. In the 4th discourse he holds that each of four elements (earth, water, fire, and air) has its own "talisman" and is given name of an angel in Zoroastrian theology. The 5th discourse incorporates the eschatology of human soul into the metaphysics of light. Through this basic work of the reading a new question was gained : how did the "Illuminationist" School develop in discussion of humankind and nature the use of symbolic language which utilizes terminology of Magic such as "talisman" and "the lord of species". This symbolic use of terminology of Magic was not fully unfolded by al-Suhrawardi. The study of the symbolic language is needed in the next stage of the present work for comprehensive understanding of "Illuminationist" theories of human being and natural world.