I apologize to M. Shaheen and M. Manjali for having to carry on the dialogue in French – due to my humble understanding of the language of Shakespeare – I will have to stay behind the curtain of the language of Molière.

 I think Mr. Manjali’s comment is very relevant and I share his views on the method we need to use to address this question.

 I return again to your concept of "doshon" and the parallel I make with the concept of "theory". The word originally meant "a group sent to/on the way to a religious spectacle, in order to consult an oracle.”  ""Théoros" in Greek is a "spectator" but first and above all, a "consultant of an oracle" and "attending a religious festival." Modern Greek "Theorien" still means "consider". The original composition of "thea" (entertainment, drama) and "Oros" (observing) poses a semantic problem – the idea of the oracle is primary, and not the show or thing that is seen. For the item "thea" we could discuss the influence of "theos" (god).  See on this H. Roller, "theo-oros" is "observing [oros] the will of God." (Historical Dictionary of the French Language, ISBN 2-85036-187-9 Le Robert).

For Democritus, the term refers to the vision of a physical object.  It is with Plato that "theoria" mean contemplation of beings in the world. Contemplation is considered by Plato as the philosopher's proper activity. Aristotle considers contemplation as the noblest human activity because it shares in the divine nature.

The term derives from French [I guess also in English], from the 16th century, synonymous with "purely rational knowledge" – perhaps reinterpreted by Cartesians in their dispute with Aristotelians and with the prejudices of the empiricists. 

 "Happiness is not linked to the intellect and contemplation of the divine, but to the will and its freedom" (Descartes).

 I also discovered that the concept of "Zhao" in Chinese means "illuminate, see, know, know intuitively.”  Technically it means the function of gnosis, which recalls the approximation that has been pointed out between seeing as mirroring and seeing as contemplating/thinking (P. Demieville).

 True knowledge shows itself in this image as something like what we see in a mirror – is a kind of reproducing.  This notion of mirroring is taken up by many authors in the history of Chinese thought.  The Taoists contemplated and made semblances of their gods within themselves.  Buddhists (Shenhui) mind itself is spontaneous light of illumination; however it adds to the idea in the image that when the vision is complete, the radiation itself disappears. At the dawn of neo-Confucianism, Li Ao uses the word "chao" to characterize the pure vision and pure hearing.

 The concept closest to this in the West – the light which is the soul’s object of thought, and by which the soul is enlightened – is Plotinus’ vision (Enneads, V, 3.8 and 17). For him everything real comes from the contemplation of this light; this is where intelligence and intelligible come together as one (G. Redlow, Theoria, Berlin, Verlag der Wiss, 1966).