By Seyyed Hossein Nasr, Mehdi Aminrazavi
The culture of philosophy within the Persian-speaking international is awfully wealthy, inventive and numerous. This anthology, that's divided into 3 volumes, goals to speak whatever 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 through well-established students, the anthology deals complete bibliographical references all through. For a person attracted to exploring, in all their various manifestations, the interesting philosophical traditions of Persia, any such wide-ranging and bold paintings could be an integral source. quantity 1 begins with the Zoroastrian interval and extends to the time of Biruni and Oma Khayyam, paying specific 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 non secular texts resembling the Gathas, the Denkard, and the Zoroastrian texts of the Bundahisn that philosophical discussions of matters starting from metaphysics to cosmology and eschatology are to be stumbled on.
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Extra resources for Anthology of Philosophy in Persia: Volume 1: From Zoroaster to Omar Khayyam
This name is misread Asti-vihâd by Pâzand writers. 26 Early Persian Philosophy: Zoroastrian Thought mixed the constellations; and the whole creation was as disfigured as though fire disfigured every place and smoke arose over it. 26. And ninety days and nights the heavenly angels were contending in the world with the confederate demons of the evil spirit, and hurled them confounded to hell; and the rampart of the sky was formed so that the adversary should not be able to mingle with it. 27. Hell is in the middle of the earth; there where the evil spirit pierced the earth and rushed in upon it, as all the possessions of the world were changing into duality, and persecution, contention, and mingling of high and low became manifest.
The word makhâ, ‘blow, stroke’, is a huzvâris logogram not found in the glossaries; M6 has dâr, ‘wood’, but this may be a misreading, due to the original, from which M6 was copied, being difficult to read. . The word mîvang is an unusual form of mîvak, ‘fruit’. It is probably to be traced to an Av. mivangh, which might mean ‘fatness’, as Windischmann suggests. . The Mâzainya daêva of the Avesta, and Mâzendarân demons, or idolaters, of Persian legends. . The demon of death, Astô-vîdhôtu in the Avesta (Vend.
Written Nahâzîk here, both in K20 and M6, which may be compared with Pers. nahâz, ‘the leading goat of a flock;’ but the usual word for ‘Capricornus’ is Vahîk, as in Chap. V, 6. None of the other names of the signs of the zodiac are written here in Pâzand, but it may be noted that if the ah in Vahîk were written in Pâzand (that is, in Avesta characters), the word would become the same as Nahâzîk in Pahlavi. . Literally, ‘fragments of the calculators’, khurdak-i hâmârîkân. These subdivisions are the spaces traversed daily by the moon among the stars, generally called ‘lunar mansions’.
Anthology of Philosophy in Persia: Volume 1: From Zoroaster to Omar Khayyam by Seyyed Hossein Nasr, Mehdi Aminrazavi