Anthology of Philosophy in Persia: Volume 1: From Zoroaster by Seyyed Hossein Nasr, Mehdi Aminrazavi

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By Seyyed Hossein Nasr, Mehdi Aminrazavi

The culture of philosophy within the Persian-speaking global is very wealthy, artistic and numerous. This anthology, that is divided into 3 volumes, goals to speak whatever of that richness and variety. The time period "philosophy" is known to in its widest experience to incorporate theological debate, philosophical Sufism and philosophical hermeneutics (ta'wil). Extending over a interval of greater than millennia, and showcasing translations by way of well-established students, the anthology bargains complete bibliographical references all through. For a person drawn to exploring, in all their different manifestations, the attention-grabbing philosophical traditions of Persia, the sort of wide-ranging and impressive paintings might be an critical source. quantity 1 begins with the Zoroastrian interval and extends to the time of Biruni and Oma Khayyam, paying precise recognition to the peripatetic tuition linked to Ibn Sina (Avicenna). through the pre-Islamic interval philosophy used to be intertwined with faith, and it really is inside of Persian spiritual texts corresponding to the Gathas, the Denkard, and the Zoroastrian texts of the Bundahisn that philosophical discussions of topics starting from metaphysics to cosmology and eschatology are to be chanced on.

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Extra info for Anthology of Philosophy in Persia: Volume 1: From Zoroaster to Omar Khayyam

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W. West, in F. , The Sacred Books of the East: Pahlavi Texts, (Delhi, 1977), vol. 5, pp. 3–20. Chapter I In the name of the creator Aûharmazd  1. The Zand-âkâs (‘Zand-knowing or tradition-informed’), which is first about Aûharmazd’s original creation and the antagonism of the evil spirit, and afterwards about the nature of the creatures from the original creation till the end, which is the future existence (tanû-î pasînŏ). 2. As revealed by the religion of the Mazdayasnians, so it is declared that Aû harmazd is supreme in omniscience and goodness, and unrivalled in splendour, .

14. And the evil spirit shouted thus: ‘I will not depart, I will not provide assistance for thy creatures, I will not offer praise among thy creatures, and I am not of the same opinion with thee as to good things. ’ 15. And the explanation thereof is this that the evil spirit reflected in this manner,  that Aûharmazd was helpless as regarded him, therefore He proffers peace; and he did not agree, but bore on even into conflict with Him. 16. And Aûharmazd spoke thus: ‘you are not omniscient and almighty, O evil spirit!

But this period also included philosophers who did not follow Mullā Sadrā’s ‘transcendent theosophy’ (al-ḥikmat Prolegomenon  al-mutaʿāliyah). Altogether the Safavid period was very rich in philosophical activity, and although opposed by some Shiʿi scholars especially at the end of this period, philosophical activity continued into the Afshār and Zand periods and was revived again in Iṣfahān during the early Qajar period, before becoming transferred to the Qajar capital Tehran, which became the centre of philosophical activity in Persia during the thirteenth/nineteenth and fourteenth/twentieth centuries.

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