By Miguel Sobrino

Este libro no pretende ser erudito, pues los interesados en conocer fechas y datos tienen a su disposición muchas publicaciones de l. a. mayor solvencia. Hemos pretendido escapar del estilo descriptivo que caracteriza a los angeles literatura artística, aunque a veces resulte inevitable el uso de ciertos términos, cuya definición puede encontrar el lector en un glosario que se dispone al ultimate del libro.
También se cuenta con abundantes ilustraciones, elegidas no por criterios de relleno esteticista, sino para sugerir imágenes perdidas o inadvertidas (las comunes son muy fáciles de hallar a través de libros o de net) y para completar y explicar mejor lo narrado. En el mismo sentido, cada capítulo va precedido por una planta de los angeles catedral correspondiente, en l. a. que se destacan los aspectos que reciben un tratamiento especial en el texto.

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37 History and Symbolism The perennialist discourse is of course not without problems and critics. Historians of Islamic art and architecture have already discredited it for its essentialist tendency and lack of methodological rigor, yet their critique has largely been concerned with its perspective on art and architecture. The perennialists, as we have seen, have adopted a hermeneutical approach in their attempts to reinstate an appropriate interpretive context for understanding the metaphysical foundation of symbolism in traditional art and architecture.

7 Among the first circle of scholars who followed and contributed to the founding of the perennialist approach were Titus Burckhardt, Seyyed Hossein Nasr, and Martin Lings. These are of a special significance to this study, for they have extended the perennialist approach to the study of premodern Islam and its rich artistic and architectural heritage. Their works have opened up a new horizon of understanding and provided new intellectual tools for rethinking the field’s long-established art history paradigms.

19 The universal perspective of perennial philosophy naturally deplores today’s wide emphasis on relativity and the historicity of human experience and runs counter to the prevailing views that all truths, including the religious ones, are simply the outcome of certain modes of representation and cultural construction. In Logic and Transcendence Schuon argues against relativism on the basis that such views hinge on an implicit assertion that is negated by the concept of ‘relativism’ itself. Relativism sets out to reduce every element of absoluteness to a relativity, while making a quite illogical exception in favor of this reduction itself.

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