La filosofía iraní ( persa : فلسفه ایرانی) o filosofía persa [1] [2] [3] [4] [5] se remonta a las antiguas tradiciones y pensamientos filosóficos iraníes que se originaron en antiguas raíces indo-iraníes y fueron considerablemente influenciado por las enseñanzas de Zaratustra . Según el Diccionario de Filosofía de Oxford , la cronología del tema y la ciencia de la filosofía comienza con los indo-iraníes, fechando este evento en 1500 AC. El diccionario de Oxford también dice: "La filosofía de Zaratustra entró para influir en la tradición occidental a través del judaísmo y, por lo tanto, enPlatonismo medio ".
A lo largo de la historia iraní y debido a cambios políticos y sociales notables, como las invasiones árabes y mongoles de Persia, un amplio espectro de escuelas de pensamiento mostró una variedad de puntos de vista sobre cuestiones filosóficas que se extienden desde el antiguo Irán y principalmente las tradiciones relacionadas con el zoroastrismo , hasta las escuelas que aparecen. a finales de la era preislámica, como el maniqueísmo y el mazdeísmo , así como varias escuelas posislámicas. La filosofía iraní después de la invasión árabe de Persia , se caracteriza por diferentes interacciones con la antigua filosofía iraní , la filosofía griega y con el desarrollo de la filosofía islámica . La Escuela de la Iluminación y la Filosofía Trascendente se consideran dos de las principales tradiciones filosóficas de esa época en Persia.
Filosofía iraní antigua
Zoroastrismo
Las enseñanzas de Zaratustra (Zoroastro) aparecieron en Persia en algún momento durante el período 1700-1800 a. C. [6] [7] Su sabiduría se convirtieron en la base de la religión zoroastrismo , y en general influyó en el desarrollo de la iraní rama de indoirania filosofía. Zaratustra fue el primero que trató el problema del mal en términos filosóficos. [7] También se cree que es uno de los monoteístas más antiguos en la historia de la religión [ cita requerida ] . Adoptó una filosofía ética basada en la primacía de los buenos pensamientos (andiše-e-nik), las buenas palabras (goftâr-e-nik) y las buenas acciones (kerdâr-e-nik).
Las obras de Zoroastro y Zoroastrismo tuvieron una influencia significativa en la filosofía griega y la filosofía romana . Varios escritores griegos antiguos como Eudoxo de Cnido y escritores latinos como Plinio el Viejo elogiaron la filosofía de Zoroastro como "la más famosa y más útil" [ cita requerida ] . Platón aprendió de la filosofía zoroástrica a través de Eudoxo e incorporó gran parte de ella a su propio realismo platónico . [8] En el siglo III a. C., sin embargo, Colotes acusó a La República de Platón de plagiar partes de Sobre la naturaleza de Zoroastro , como el Mito de Er . [9] [10]
Zaratustra era conocido como sabio, mago y hacedor de milagros en la cultura occidental posclásica, aunque casi nada se supo de sus ideas hasta finales del siglo XVIII. En ese momento, su nombre estaba asociado con la sabiduría antigua perdida y fue apropiado por los masones y otros grupos que afirmaban tener acceso a tal conocimiento. Aparece en la ópera de Mozart La flauta mágica ("Die Zauberflöte") bajo la variante del nombre "Sarastro", que representa el orden moral en oposición a la "Reina de la noche". Escritores de la Ilustración como Voltaire promovieron la investigación sobre el zoroastrismo en la creencia de que era una forma de deísmo racional , preferible al cristianismo [ cita requerida ] .
In 2005, the Oxford Dictionary of Philosophy ranked Zarathustra as first in the chronology of philosophers.[11][12] Zarathustra's impact lingers today due in part to the system of rational ethics he founded called Mazda-Yasna. The word Mazda-Yasna is Avestan and is translated as "Worship of Wisdom" in English. The encyclopedia Natural History (Pliny) claims that Zoroastrians later educated the Greeks who, starting with Pythagoras, used a similar term, philosophy, or “love of wisdom” to describe the search for ultimate truth.[13]
Greco-Persian Era
Little is known of the situation of philosophy during the time of the ancient Greek philosophers. We know that the Persian culture had an influence on the creation of Stoic school of thought, but nothing has been left in Persian writings.
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 cosmology/theology, which is shared with Mazdakism, a philosophy founded by Mazdak. Under this dualism, there were two original principles of the universe: Light, the good one; and Darkness, the evil one. These two had been mixed by a cosmic accident, and man's role in this life was through good conduct to release the parts of himself that belonged to Light. Mani saw the mixture of good and bad as a cosmic tragedy, while Mazdak viewed this in a more neutral, even optimistic way.
Mazdakism
Mazdak (d. 524/528 CE) was a proto-socialist Persian reformer who gained influence under the reign of the Sassanian king Kavadh I. He claimed to be a prophet of God and instituted communal possessions and social welfare programs.
In many ways Mazdak's teaching can be understood as a call for social revolution, and has been referred to as early "communism"[14] or proto-socialism.[15]
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 of which have classical Zurvanism as their foundation:
Aesthetic Zurvanism
Aesthetic Zurvanism which was apparently not as popular as the materialistic kind, viewed Zurvan as undifferentiated Time, which, under the influence of desire, divided into 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."
Período islámico clásico
The intellectual tradition in Persia continued after Islam and was of great influence on the further development of Iranian Philosophy. The main schools for such studies were, and to some extents still are, Shiraz, Khurasan, Maragheh, Isfahan, Tehran.[16]
Avicennism
In the Islamic Golden Age, due to Avicenna's (Ibn Sina's; born near Bukhara) successful reconciliation between Aristotelianism and Neoplatonism along with Kalam, Avicennism eventually became the leading school of Islamic philosophy by the 12th century. Avicenna had become a central authority on philosophy by then, and several scholars in the 12th century commented on his strong influence at the time:[17]
"People nowadays [believe] that truth is whatever [Ibn Sina] says, that it is inconceivable for him to err and that whoever contradicts him in anything he says cannot be rational."
Avicennism was also influential in medieval Europe, particularly his doctrines on the nature of the soul and his existence-essence distinction, along with the debates and censure that they raised in scholastic Europe. This was particularly the case in Paris, where Avicennism was later proscribed in 1210. Nevertheless, his psychology and theory of knowledge influenced William of Auvergne and Albertus Magnus, and his metaphysics influenced the thought of Thomas Aquinas.[18]
Illuminationism
Illuminationist philosophy was a school of Islamic philosophy founded by Shahab al-Din Suhrawardi in the 12th century. This school is a combination of Avicenna's philosophy and ancient Iranian philosophy, along with many new innovative ideas of Suhrawardi. It is often described as having been influenced by Neoplatonism.
Transcendent theosophy
Transcendent theosophy is the school of Islamic philosophy founded by Mulla Sadra in the 17th century. Mulla Sadra bought "a new philosophical insight in dealing with the nature of reality" and created "a major transition from essentialism to existentialism" in Islamic philosophy, several centuries before this occurred in Western philosophy.[19]
Filosofía iraní contemporánea
Philosophy was and still is a popular subject of study in Iran. Previous to Western-style universities, philosophy was a major field of study in religious seminaries. Comparing the number of philosophy books currently published in Iran with that in other countries, Iran possibly ranks first in this field but it is definitely on top in terms of publishing philosophy books. [2][3]
On the diversity and expansion of philosophy in Iran, Khosrow Bagheri has stated "One part of philosophical endeavor in Iran today, and perhaps the main one is concerned with the local philosophy which is dominated by the school of Mulla Sadra. He has provided a philosophy in line with the old metaphysical inclination but in the feature of a combination of mysticism, philosophy, and the Islamic religious views. On the other hand, a relatively strong translation movement has been shaped in which the Iranian readers are provided by some of the important sources of contemporary philosophy in Persian including both the analytic and continental traditions. In the former, Wittgenstein, Searle, and Kripke, and in the latter, Nietzsche, Heidegger, and Foucault can be mentioned. There have also been concentrations on a local polar contrast between Popper and Heidegger, and, due to the religious atmosphere, on the philosophy of religion."[20]
Among journals being published in Iran on philosophy, there are FALSAFEH-The Iranian Journal of Philosophy[4][permanent dead link] published by the department of philosophy of the University of Tehran since 1972 and Hikmat va Falsafeh published by Allamah Tabataba'i University in Tehran, Ma'rifat-e Falsafeh published by the Imam Khomeini Education and Research Institute in Qom, and many others. Also worthy of mention is the journal, Naqd o Nazar published by Daftar Tablighat in Qom, which often includes articles on philosophical topics and other issues of interest to religious thinkers and intellectuals.
It is important to note that Sufism has had a great amount of influence on Iranian/Persian philosophy.
Lista de escuelas y filósofos
Ancient Iranian philosophy
- Zoroastrianism
- Zarathustra (Zoroaster)
- Jamasp, Old Iranian nobleman, regarded as one of the first Iranian philosophers, see also Middle Persian book Jamasp Namag.
- Ostanes
- Tansar, influential Persian high priest (mobad) considered one of the pivotal figures in the development of the political philosophy of the Sassanian state based on the concept of vohu kshathra or huxwadāīh ("Good Sovereignty")
- Mardan-Farrux Ohrmazddadan
- Adurfarnbag Farroxzadan
- Adurbad Emedan
- Azar Kayvan
- Avesta
- Gathas
- Anacharsis, a Scythian philosopher
- Mazdakism, Iranian proto-socialism in the Sassanid Empire
- Mazdak
- Mazdak the Elder
- Manichaeism
- Mani
- Zurvanism
- University of Gundishapur
- Borzouye, Persian philosopher, physician and Chancellor (vizier) of the Persian court, inventor of Backgammon. Borzouye wrote several books such as the translation of Panchatantra into Middle Persian and Burzoe's quotes. His philosophical ideas were described by Ibn al-Muqaffa.
- Bakhtshooa Gondishapuri
- Emperor Khosrau's philosophical discourses
- Paul the Persian
- Pahlavi literature
Islamic period
- Al-Farabi
- Muhammad ibn Zakariya al-Razi
- Miskawayh
- Avicenna
- Imam Mohammad Ghazali Tusi
- Abd al-Qahir al-Jurjani
- Iranshahri
- Kateb Qazwini
- Zakaria Razi
- Qutb-al-din Razi
- Afdal al-Din Kashani Persian genius Philosopher in 12th century.
- Fakhr al-Din Razi known as Imam Fakhr Razi
- Nasir al-Din Tusi
- Zakariya Qazwini
- Farid al-Din Attar (Attar Nishapuri)
- Umar Suhrawardi
- Umar Khayyam
- Ashraf Jahangir Semnani
- Ali Hamedani
- Mowlana Jalal ad-Din Balkhi (Rumi)
- Mahmoud Shabestari
- Shams al-Din Lahiji
- Nematollah Vali Kermani
- Abdol-Rahman Jami
- Noor Ali Shah
- Shahab al-Din Suhrawardi and Illumination School
- Sadr al-Din Dashtaki Shiraz School
- Mir Damad and Isfahan School
- Mulla Sadra and Transcendent Philosophy
- jabir ibn hayyan
- Rajab Ali Tabrizi
- Qazi Sa’id Qumi
- Tehran School and Qom School
- Khorasan School
- Mulla Hadi Sabzevari and Neyshabor School
- Allama mohammad Iqbal from[south Asia]
- Jala ai-din Ashtiyani
- Reza Davari Ardakani
- Hossein Elahi Ghomshei
- Mahmoud Khatami
- Abdolkarim Soroush
- Ahmad Fardid
In the history of Islamic philosophy, there were a few Persian philosophers who had their own schools of philosophy: Avicenna, al-Farabi, Shahab al-Din Suhrawardi and Mulla Sadra. Some philosophers did not offer a new philosophy, rather they had some innovations: Mirdamad, Khajeh Nasir and Qutb al-Din Shirazi belong to this group. Some philosophers had new narration of existing philosophies: Agha Ali Modarres is an example of such philosophers.[5]
Iranian Baháʼí philosophy
`Abdu'l-Bahá, son and successor of the founder of the Baháʼí Faith, has explained the Baháʼí philosophy in the work Some Answered Questions. This text has been analyzed by Baháʼí scholars Ian Kluge[21] and Ali Murad Davudi.[22]
Ver también
- Intellectual movements in modern Iran
- Eastern philosophy
- Ancient philosophy
- Iranian traditional humanism
- Religious intellectualism in Iran
- International rankings of Iran
Referencias
- ^ Seyyed Hossein Nasr, The Islamic Intellectual Tradition in Persia. Edited by Mehdi Amin. Razavi. (Richmond, Surrey: Curzon Press, 1996). Pp. xv, 375
- ^ Seyyed Hossein Nasr and Mehdi Amin Razavi, An Anthology of Philosophy in Persia, Volume 1: "From Zoroaster to Omar Khayyam" I.B. Tauris/Ismaili Studies, February 2008. ISBN 978-1-84511-541-8
- ^ Seyyed Hossein Nasr and Mehdi Amin Razavi, An Anthology of Philosophy in Persia, Volume 2: "Ismaili Thought in the Classical Age", I.B. Tauris/Ismaili Studies, October 2008 ISBN 978-1-84511-542-5
- ^ Philip G. Kreyenbroek: "Morals and Society in Zoroastrian Philosophy" in "Persian Philosophy". Companion Encyclopedia of Asian Philosophy: Brian Carr and Indira Mahalingam. Routledge, 2009.
- ^ Mary Boyce: "The Origins of Zoroastrian Philosophy" in "Persian Philosophy". Companion Encyclopedia of Asian Philosophy: Brian Carr and Indira Mahalingam. Routledge, 2009.
- ^ Jalal-e-din Ashtiyani. "Zarathushtra, Mazdayasna and Governance". Cite journal requires
|journal=
(help) - ^ a b Whitley, C.F. (Sep 1957). "The Date and Teaching of Zarathustra". Numen. 4 (3): 219–223. doi:10.2307/3269345.
- ^ 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].
- ^ David N. Livingstone (2002), The Dying God: The Hidden History of Western Civilization, p. 144-145, iUniverse, ISBN 0-595-23199-3.
- ^ 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.
- ^ Blackburn, S. (2005). p 409, The Oxford dictionary of philosophy. Oxford University Press.
- ^ Frankfort, H., Frankfort, H. A. G., Wilson, J. A., & Jacobsen, T. (1964). Before Philosophy. Penguin, Harmondsworth.
- ^ Jones, W.H.S. (1963). "Pliny Natural History Vol 8; Book XXX". Heinemann. Archived from the original on 2017-01-01. Retrieved December 28, 2016.
- ^ Wherry, Rev. E. M. "A Comprehensive Commentary on the Quran and Preliminary Discourse", 1896. pp 66.
- ^ Manfred, Albert Zakharovich, ed. (1974). A Short History of the World. 1. (translated into English by Katherine Judelson). Moscow: Progress Publishers. p. 182. OCLC 1159025.
- ^ Seyyed Hossein Nasr,"Islamic Philosophy from Its Origin to the Present: Philosophy in the Land of Prophecy", SUNY Press, 2006, ISBN 0-7914-6799-6, Chapters 10-13.
- ^ Nahyan A. G. Fancy (2006), p. 80-81, "Pulmonary Transit and Bodily Resurrection: The Interaction of Medicine, Philosophy and Religion in the Works of Ibn al-Nafīs (d. 1288)", Electronic Theses and Dissertations, University of Notre Dame.[1]
- ^ "The Internet Encyclopedia of Philosophy, Avicenna/Ibn Sina (CA. 980-1037)". utm.edu.
- ^ Kamal, Muhammad (2006). Mulla Sadra's Transcendent Philosophy. Ashgate Publishing, Ltd. pp. 9 & 39. ISBN 0-7546-5271-8.
- ^ http://eepat.net/doku.php?id=interviews:islam_philosophy_and_education[permanent dead link]
- ^ Kluge, Ian (2009). Some Answered Questions: A Philosophical Perspective, in Lights of Irfan, Volume 10.
- ^ Davudi, Ali Murad (2013). Human Station in the Baháʼí Faith: Selected Sections: Philosophy and Knowledge of the Divine. Juxta Publishing Co., Hong Kong.
enlaces externos
- Iranian philosophy (in Persian)
- Persian Religion and Philosophy
- Persian philosophy