By Seyyed Hossein Nasr, Mehdi Aminrazavi

The culture of philosophy within the Persian-speaking international is awfully wealthy, inventive and various. This anthology, that is divided into 3 volumes, goals to speak anything 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 via well-established students, the anthology bargains complete bibliographical references all through. For a person attracted to exploring, in all their different manifestations, the attention-grabbing philosophical traditions of Persia, the sort of wide-ranging and bold paintings might be an quintessential source. quantity 1 starts off with the Zoroastrian interval and extends to the time of Biruni and Oma Khayyam, paying exact consciousness to the peripatetic college linked to Ibn Sina (Avicenna). in the course of the pre-Islamic interval philosophy was once intertwined with faith, and it's inside Persian non secular texts corresponding to 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

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2 Greater Bundahišn Reprinted from ‘Greater Bundahišn’, in R. C. , Zurvan: A Zoroastrian Dilemma (Oxford, 1955), pp. 312–321. (1) This, the Knowledge of the Commentary, (deals) first with the primal creation of Ohrmazd and the aggression of the Destructive Spirit; next with the nature of material creatures from the original creation up to the consummation as it is revealed in the Mazdayasnians religion; next with the things contained in the world together with an interpretation of their nature and properties.

Kameredha, ‘the head of an evil being’, also applied to ‘the evil summit’ of Mount Arezûra (Vend. XIX, 140, 142), which is supposed to be at the gate of hell (se Chap. XII, 8). That the chief demons or arch-fiends are meant, appears more clearly in Chap. XXVIII, 12, 44, where the word is kamârîkân. The personification of the impurity of menstruation. . ’ 7. And she so recounted those evil deeds a second time, that the evil spirit was delighted and started up from that confusion; and he kissed Gêh upon the head, and the pollution which they call menstruation became apparent in Gêh.

17. Then Aûharmazd, through omniscience, knew that: If I do not grant a period of contest, then it will be possible for him to act so that he may be able to cause the seduction of my creatures to himself. As even now there are many of the intermixture of mankind who practise wrong more than right. 18. And Aûharmazd spoke to the evil spirit thus: ‘Appoint a period! So that the . The Huz. Khavîtûnast stands for the Pâz. Dânist with the meaning, here, of ‘what is known, knowledge’, as in Persian.

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