Is Henry Corbin a philosopher? According to our research, we are obliged to answer in the affirmative, as he says of himself:"Indeed, I am not nor a germanist, not even an orientalist but a philosopher pursuing his quest wherever the spirit guides him." But how can one understand and categorize a philosopher whose quest is guided by the spirit? Henry Corbin has developed what we must call a"prophetic philosophy," and by exploring his biography and youthful influences, namely Heidegger and Hamann, we can lay the foundation of its phenomenologico-hermeneutical method. This research ends with the exploration of the space (imaginal world) and of the organ of knowledge (active imagination) which make us pay attention to the prophetic philosophy of Henry Corbin: a world in which the theophany, the mystical epics, and the visions of mystics and theosophists come about.

Ce mémoire porte sur la réception de Heidegger par Corbin et comprend trois parties : l’appropriation spirituelle que fait Corbin de l’analyse heideggérienne de la phénoménologie herméneutique élaborée dans l’introduction et la première partie de Être et Temps ; son appropriation spirituelle de l’analyse heideggérienne de la temporalité et de l’historialité du Dasein traitée dans la deuxième partie de Être et Temps ; enfin, nous nous pencherons sur le problème de l’imagination qui amène Corbin à prendre un chemin différent que celui de Heidegger dans Kant et le problème de la métaphysique et qui mène Corbin à la dimension où un monde spirituel s’ouvre et qu’il comprend à partir de la pensée des grands mystiques irano-islamiques. La réception de Heidegger par Corbin concerne ainsi davantage la manière dont Heidegger élabore la phénoménologie herméneutique et la temporalité et l’historialité du Dasein que l’ensemble du projet heideggérien et sa propre vision du monde, avec laquelle Corbin prend ses distances. La question reste alors de savoir si l’appropriation par Corbin de la pensée irano-islamique est vraiment compatible avec l’analyse heideggérienne. / Among several sources of Henry Corbin's thought, this master thesis concentrates upon his reception of Heidegger and contains three parts: 1/ Corbin’s spiritual appropriation of heideggerian analysis of hermeneutical phenomenology, elaborated in the introduction and the first part of Being and Time ; 2/ his spiritual appropriation of Heidegger’s analysis of the temporality and historicality of Dasein which is dealt with in the second part of Being and Time ; 3/ finally, we will focus on the question of Imagination which leads Corbin to take a different route than Heidegger’s and that brings him to a level where a spiritual world opens up. The reception of Heidegger by Corbin thus concerns more the way Heidegger elaborates his analyse of hermeneutical phenomenology, temporality, and historicality than on the totality of the heideggerian project. The question therefore remains if Corbin’s appropriation of the heideggerian analysis is compatible with his reading of irano-islamic thought.

This thesis examines William Blake’s conceptions of time and space in the light of the philosophies of Hinduism and Islam. In order to perform this analysis, source material, often from rare and neglected texts, is utilized to examine Blake’s possible unorthodox influences. The analysis of influences takes a three-pronged track: literary, symbolic, and linguistic; Blake’s possible knowledge of Orientalist translations; the symbols in his poetry, prose, and paintings are analyzed; and his potential knowledge of major Orientalist languages is also examined. Once this has been examined in sufficient depth, an excavation of Blake’s views on time and space is then undertaken. This analysis of Blake’s philosophical perspectives utilizes a comparative phenomenological approach in order to show their similarity to the perspectives of the Hindu Vedanta and Ismaili Islam. Throughout this analysis, I aim to demonstrate both that Blake’s views on space are inherently mystical (space as limitless and unbound by the physical universe), and that his view on time, having a similarity to that of the Platonists, views Eternity as the one true reality.

This thesis examines William Blake’s conceptions of time and space in the light of the philosophies of Hinduism and Islam. In order to perform this analysis, source material, often from rare and neglected texts, is utilized to examine Blake’s possible unorthodox influences. The analysis of influences takes a three-pronged track: literary, symbolic, and linguistic; Blake’s possible knowledge of Orientalist translations; the symbols in his poetry, prose, and paintings are analyzed; and his potential knowledge of major Orientalist languages is also examined. Once this has been examined in sufficient depth, an excavation of Blake’s views on time and space is then undertaken. This analysis of Blake’s philosophical perspectives utilizes a comparative phenomenological approach in order to show their similarity to the perspectives of the Hindu Vedanta and Ismaili Islam. Throughout this analysis, I aim to demonstrate both that Blake’s views on space are inherently mystical (space as limitless and unbound by the physical universe), and that his view on time, having a similarity to that of the Platonists, views Eternity as the one true reality.