By Seyyed Hossein Nasr, Mehdi Aminrazavi
The culture of philosophy within the Persian-speaking international is awfully wealthy, inventive and various. This anthology, that's divided into 3 volumes, goals to speak anything of that richness and variety. The time period "philosophy" is known to in its widest feel 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 attracted to exploring, in all their diversified manifestations, the attention-grabbing philosophical traditions of Persia, one of these wide-ranging and impressive paintings should be an crucial source. quantity 1 begins with the Zoroastrian interval and extends to the time of Biruni and Oma Khayyam, paying exact recognition to the peripatetic university linked to Ibn Sina (Avicenna). throughout the pre-Islamic interval philosophy used to be intertwined with faith, and it truly is inside 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 resources for Anthology of Philosophy in Persia: Volume 1: From Zoroaster to Omar Khayyam
All these teachings are in line with the central tenets of monotheistic religions. In the section that follows, we have included a number of short excerpts from such works as Vendidad, Hadhokht Nask, Maīnog-i Khirad, Zātspram, Dēnkart, and Šikand Gumānī Vazār. A variety of themes are discussed here. In the Vendidad Introduction 15 there is a discussion of eschatology and the fate of the soul in the hereafter and the Chinvat bridge that all the dead must cross before resurrection (similar to the Muslim ṣirāṭ).
These six demons are the opponents of the six archangels respectively (see Chap. ), which have been compared with the Vedic god Indra, Sarva (a name of Siva), the Nâsatyas, and Sans. tura, ‘diseased’, and garas, ‘decay’, respectively. For further details regarding them, see Chap. XXVIII, 7–13. Bundahišn 21 Chapter II On the formation of the luminaries. 1. Aûharmazd produced illumination between the sky and the earth, the constella tion stars and those also not of the constellations, then the moon, and afterwards the sun, as I shall relate.
While Zoroastrianism has undergone doctrinal changes such as a replacement of the early cyclical notion of time with a linear one, the core of its dualistic worldview has remained the same. Zoroastrianism soon spread through the Iranian plateau and came to be the religion of three major dynasties in Persia: the Achaemenians (550–330 bc), the Parthians (250 bc–ad 226) and the Sasanians (ad 226–651). We have gathered in this chapter a set of writings from the core of the Zoroastrian sacred scriptures, the Avesta (Fundamental Utterance), which shed light on a variety of philosophical issues and themes in a religious and often mythical context.