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            <title xml:lang="fr">STATUT ONTOLOGIQUE DU PRÉSENT DANS L’ŒUVRE DE SUHRAWARDĪ</title>
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                <title xml:lang="fr">STATUT ONTOLOGIQUE DU PRÉSENT DANS L’ŒUVRE DE SUHRAWARDĪ</title>
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                <term xml:lang="en">Suhrawardī -Logic -Epistemology Prensentiel -Times- Alioune seck - Shahid Rahman</term>
                <term xml:lang="en">Suhrawardī -Logic -Epistemology Prensentiel -Times- Alioune  - Shahid Rahman</term>
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              <p>Despite the fact that it has been more than 40 years since Henry Corbin and Hossein Ziai pointed out that the work of Shihāb al-Dīn Suhrawardī (549/1155, 587/1191) has not yet been systematically studied, a thorough investigation of his work is still in its infancy. The present brief study, which aims to contribute to filling such a gap by further developing some of the points contained in Rahman &amp; Seck's (2022) paper, articulates some remarks on the relevance of Suhrawardī's epistemology of presence for contemporary studies on temporal logic. More specifically, we will focus our brief presentation on the fruitfulness of his postulate of the priority of experience of immediate knowledge discussed in the Ḥikmat al-Ishrāq and how this postulate is related to the concept of self-consciousness (وعي الذاتي).Thus the particularity of this study is that Suhrawardī's epistemology of presence, unlike contemporary temporal logic developed for example by Prior, emphasizes the temporalization of the instantiation of an event or the performance of an act rather than of the propositions that express that event or act. Moreover, in Suhrawardī's modal syllogistic, there is an analysis of contingency that differs from most contemporary authors and that also involves several dimensions of time. More generally, Suhrawardī's notion of direct knowledge offers new insights into the logical and ontological status of the now.</p>
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              <p>Malgré le fait que cela fait plus de 40 ans que Henry Corbin et Hossein Ziai ont souligné que le travail de Shihāb al-Dīn Suhrawardī (549/1155, 587/1191) n'avait pas encore été systématiquement étudié, une recherche approfondie de son travail n'en est qu'à ses débuts. La présente étude succincte qui vise à contribuer à combler une telle lacune en développant davantage certains points contenus dans le papier de Rahman &amp; Seck (2022), articule quelques remarques sur la pertinence de l'épistémologie de la présence de Suhrawardī pour des études contemporaines sur la logique temporelle. Plus précisément, nous focaliserons notre brève présentation sur la fécondité de son postulat de la priorité de l'expérience de la connaissance immédiate discutée dans le Ḥikmat al-Ishrāq et comment ce postulat est lié au concept de conscience de soi (وعي الذاتي). ‫...  Ainsi la particularité de cette étude est que l'épistémologie de la présence de Suhrawardī à la différence de la logique temporelle contemporaine développée par exemple par Prior met en exergue la temporalisation de l'instanciation d'un évènement où de l'accomplissement d'un acte plutôt que des propositions qui expriment cet évènement ou acte. En outre dans le syllogistique modal de Suhrawardī, il y a une analyse de la contingence qui diffère de la plupart des auteurs contemporains et qui implique également plusieurs dimensions du temps. Plus généralement, la notion de connaissance directe de Suhrawardī offre de nouvelles perspectives sur le statut logique et ontologique du maintenant. Thus the particularity of this study is that Suhrawardī's epistemology of presence, unlike contemporary temporal logic developed for example by Prior, emphasizes the temporalization of the instantiation of an event or the performance of an act rather than of the propositions that express that event or act. Moreover, in Suhrawardī's modal syllogistic, there is an analysis of contingency that differs from most contemporary authors and that also involves several dimensions of time. More generally, Suhrawardī's notion of direct knowledge offers new insights into the logical and ontological status of the now.</p>
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