Middle Eastern philosophy

Mesopotamian philosophy
Further information: Mesopotamia § Philosophy, and Akkadian literature § Wisdom and didactic literature

The origins of Babylonian philosophy, in the popular sense of the word, can be traced back to the wisdom of early Mesopotamia, which embodied certain philosophies of life, particularly ethics, in the forms of dialectic, dialogs, epic poetry, folklore, hymns, lyrics, prose, and proverbs. The reasoning and rationality of the Babylonians developed beyond empirical observation.[1]

It is possible that Babylonian philosophy had an influence on Greek philosophy, and later Hellenistic philosophy, however the textual evidence is lacking. The undated Babylonian text Dialog of Pessimism contains similarities to the agnostic thought of the sophists, the Heraclitean doctrine of contrasts, and the dialogs of Plato, as well as a precursor to the maieutic Socratic method of Socrates and Plato.[2] The Milesian philosopher Thales is also said to have studied philosophy in Mesopotamia.

Ancient Egyptian philosophy
Main article: Ancient Egyptian philosophy

Ancient Iranian philosophy
Main article: Iranian philosophy

See also Ancient Iranian Philosophy

Zoroastrianism
Main article: Zoroastrianism

Zoroastrianism is a monotheistic religion, which originated in Iran. It has a dualistic nature (Ahura Mazda and Angra Mainyu), with an additional series of six important divine entities called the Amesha Spentas.[3] In modern Zoroastrianism they are interpreted as aspects or emanations of Ahura Mazda (the Supreme Being), who form a heptad that is good and constructive. They are opposed to another group of seven who are evil and destructive. It is this persistent conflict between good and evil that distinguishes Zoroastrianism from monotheistic frameworks that have only one power as supreme. By requiring its adherents to have faith and belief in equally opposing powers Zoroastrianism characterizes itself as dualistic.

The teachings of Zarathustra (Zoroaster) appeared in Persia at some point during the period 1700-1800 BCE.[4][5] His wisdom became the basis of the religion Zoroastrianism, and generally influenced the development of the Iranian branch of Indo-Iranian philosophy. Zarathustra was the first who treated the problem of evil in philosophical terms.[5][6] He is also believed to be one of the oldest monotheists in the history of religion. He espoused an ethical philosophy based on the primacy of good thoughts (pendar-e-nik), good words (goftar-e-nik), and good deeds (kerdar-e-nik).[7]

The works of Zoroaster and Zoroastrianism had a significant influence on Greek philosophy and Roman philosophy. Several ancient Greek writers such as Eudoxus of Cnidus and Latin writers such as Pliny the Elder praised Zoroastrian philosophy as "the most famous and most useful". Plato learnt of Zoroastrian philosophy through Eudoxus and incorporated much of it into his own Platonic realism.[8] In the 3rd century BC, however, Colotes accused Plato's The Republic of plagiarizing parts of Zoroaster's On Nature, such as the Myth of Er.[9][10]

Manichaeism

Manichaeism, founded by Mani, was influential from North Africa in the West, to China in the East. Its influence subtly continues in Western Christian thought via Saint Augustine of Hippo, who converted to Christianity from Manichaeism, which he passionately denounced in his writings, and whose writings continue to be influential among Catholic, Protestant and Orthodox theologians. An important principle of Manichaeism was its dualistic nature.

Mazdakism

The religious and philosophical teaching called Mazdakism, which its founder, Mazdak, regarded as a reformed and purified version of Zoroastrianism[11][12] displays remarkable influences from Manichaeism as well.[11]

Zurvanism

Zurvanism is characterized by the element of its first principle, which is time (Zurvan), as a primordial creator. According to Zaehner, Zurvanism appears to have three schools of thought, all with classical Zurvanism as a foundation: aesthetic, materialist, and fatalistic.

Aesthetic Zurvanism

Aesthetic Zurvanism—apparently not as popular as the materialistic kind—viewed Zurvan as undifferentiated time, which, under the influence of desire, divided reason (a male principle) and concupiscence (a female principle).

Materialist Zurvanism

While Zoroaster's Ormuzd created the universe with his thought, materialist Zurvanism challenged the concept that anything could be made out of nothing.

Fatalistic Zurvanism

Fatalistic Zurvanism resulted from the doctrine of limited time with the implication that nothing could change this preordained course of the material universe and that the path of the astral bodies of the 'heavenly sphere' was representative of this preordained course. According to the Middle Persian work Menog-i Khrad: "Ohrmazd allotted happiness to man, but if man did not receive it, it was owing to the extortion of these planets."

Hellenistic philosophy
Main article: Hellenistic philosophy

Abrahamic traditions

Jewish philosophy
Main article: Jewish philosophy

Jewish philosophy includes all philosophy carried out by Jews, both within their original homeland and in the diaspora.

Christian philosophy
Main article: Christian philosophy

Islamic philosophy

Early Islamic philosophy
Main articles: Islamic philosophy and Early Islamic philosophy

The rise of Islam led to the emergence of various Islamic philosophical schools of thought. Schools influenced by Sufism involved esoteric philosophy, while the Mu'tazili school (partly influenced by Hellenistic philosophy) reconstructed rationalism, and the Ash'ari school reshaped logical and rational interpretation of God, justice, destiny and the universe.

The Philosophy of Illumination founded by Sohrevardi argued that light operates at all levels and hierarchies of reality. Light produces immaterial and substantial lights, including immaterial intellects, human and animal souls and even 'dusky substances', such as bodies. Sohrevardi's works display extensive developments on the basis of Zoroastrian ideas and ancient Iranian thought.

Other schools of philosophy were centered on the works of individual authors during the Islamic Golden Age, with Averroism[13] and Avicennism being two of the most prominent such schools.

Contemporary Islamic philosophy
Main article: Contemporary Islamic philosophy

Bahá'í philosophy

`Abdu'l-Bahá, son and successor of the founder of the Bahá'í Faith, has explained the Bahá'í philosophy in the work Some Answered Questions.[14]

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See also

Notes

    References
    1. Giorgio Buccellati (1981), "Wisdom and Not: The Case of Mesopotamia", Journal of the American Oriental Society 101 (1), p. 35-47.
    2. Giorgio Buccellati (1981), "Wisdom and Not: The Case of Mesopotamia", Journal of the American Oriental Society 101 (1), p. 35-47 [43].
    3. Mary Boyce: "The Origins of Zoroastrian Philosophy" in "Persian Philosophy". Companion Encyclopedia of Asian Philosophy: Brian Carr and Indira Mahalingam. Routledge, 2009.
    4. Jalal-e-din Ashtiyani. "Zarathushtra, Mazdayasna and Governance". Cite journal requires |journal= (help)
    5. Whitley, C.F. (Sep 1957). "The Date and Teaching of Zarathustra". Numen. 4 (3): 219–223. doi:10.2307/3269345. JSTOR 3269345.
    6. Alan Williams: "Later Zoroastrianism" in "Persian Philosophy". Companion Encyclopedia of Asian Philosophy: Brian Carr and Indira Mahalingam. Routledge, 2009.
    7. Philip G. Kreyenbroek: "Morals and Society in Zoroastrian Philosophy" in "Persian Philosophy". Companion Encyclopedia of Asian Philosophy: Brian Carr and Indira Mahalingam. Routledge, 2009.
    8. A. D. Nock (1929), "Studien zum antiken Synkretismus aus Iran und Griechenland by R. Reitzenstein, H. H. Schaeder, Fr. Saxl", The Journal of Hellenic Studies 49 (1), p. 111-116 [111].
    9. David N. Livingstone (2002), The Dying God: The Hidden History of Western Civilization, p. 144-145, iUniverse, ISBN 0-595-23199-3.
    10. A. D. Nock (1929), "Studien zum antiken Synkretismus aus Iran und Griechenland by R. Reitzenstein, H. H. Schaeder, Fr. Saxl", The Journal of Hellenic Studies 49 (1), p. 111-116.
    11. Yarshater, Ehsan. 1983. The Cambridge history of Iran, volume 2. p.995-997
    12. Shaki, Mansour. 1985. The cosmogonical and cosmological teachings of Mazdak. Papers in Honour of Professor Mary Boyce, Acta Iranica 25, Leiden, 1985, pp. 527-43.
    13. Majid Fakhry (2001). Averroes: His Life, Works and Influence. Oneworld Publications. ISBN 1-85168-269-4.
    14. Kluge, Ian (2009). Some Answered Questions: A Philosophical Perspective, in Lights of Irfan, Volume 10.

    Sources
    Printed sources
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