Results for 'Persian Philosophy'

994 found
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  1. Persian Cosmos and Greek Philosophy: Plato's Associates and the Zoroastrian Magoi.Phillip Sidney Horky - 2009 - Oxford Studies in Ancient Philosophy 37:47-103.
    Immediately upon the death of Plato in 347 BCE, philosophers in the Academy began to circulate stories involving his encounters with wisdom practitioners from Persia. This article examines the history of Greek perceptions of Persian wisdom and argues that the presence of foreign wisdom practitioners in the history of Greek philosophy has been undervalued since Diogenes Laertius.
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  2.  87
    Who Is Nietzsche’s Zarathustra? Philosophy, Morality, & the Persians.Mohammad Azadpur - 1999 - New Nietzsche Studies 3:69-82.
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  3. آثار جدید درباره معناى زندگى (Persian: 'Recent Work on the Meaning of Life’).Thaddeus Metz - 2003 - Naqd Va Nazar: Quarterly Journal of Philosophy and Theology 8 (29-30):266-313.
    Persian translation by Mohsen Javadi of 'Recent Work on the Meaning of Life' (first published in Ethics 2002).
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  4.  79
    آيا هدف خداوند مى تواند سرچشمه معناى زندگى باشد؟* (Persian: Could God's Purpose Be the Source of Life's Meaning?).Thaddeus Metz - 2003 - Naqd Va Nazar: Quarterly Journal of Philosophy and Theology 8 (29-30):149-183.
    Persian translation by Mohammad Saeedi of 'Could God's Purpose Be the Source of Life's Meaning?' (first published in Religious Studies 2000).
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  5. Nūr Al-Fu’Ād, A Nineteenth-Century Persian Text in Illuminationist Philosophy by Shihāb Al-Dīn Kumījānī.Hossein Ziai - 2001 - In Seyyed Hossein Nasr, Randall E. Auxier & Lucian W. Stone (eds.), The Philosophy of Seyyed Hossein Nasr. Chicago and La Salle: Open Court. pp. 763-774.
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  6.  88
    Persian Poetic Wisdom and the Epistemology of ‘Knowledge by Presence'.Hossein Ziai - 2009, - In Amiya Dev (ed.), Science, Literature, and Aesthetics,. New Delhi: pp. 433-452.
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  7. Aristotle's Logic.Paul The Persian - 2016 - Tehran: Parsi Anjoman.
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  8.  96
    Paul the Persian.Byard Bennett - 2003 - Encyclopædia Iranica.
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  9. Critical thinking and pedagogical license. Manuscrito XXII, 109–116. Persian translation by Hassan Masoud.John Corcoran - 1999 - Manuscrito: Revista Internacional de Filosofía 22 (2):109-116.
    CRITICAL THINKING AND PEDAGOGICAL LICENSE https://www.academia.edu/9273154/CRITICAL_THINKING_AND_PEDAGOGICAL_LICENSE JOHN CORCORAN.1999. Critical thinking and pedagogical license. Manuscrito XXII, 109–116. Persian translation by Hassan Masoud. Please post your suggestions for corrections and alternative translations. -/- Critical thinking involves deliberate application of tests and standards to beliefs per se and to methods used to arrive at beliefs. Pedagogical license is authorization accorded to teachers permitting them to use otherwise illicit means in order to achieve pedagogical goals. Pedagogical license is thus analogous to poetic license (...)
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  10. Knowledge and Belief in the Letter of Paul the Persian.Said Hayati - 2016 - In Dietmar W. Winkler (ed.), Syrische Studien. LIT Verlag. pp. 63-73.
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  11.  35
    Davidson’s Main Arguments for the Necessity of Language for Thought (In Persian).Ali Hossein Khani - 2013 - Ketab-E-Mah-E-Falsafeh 6 (68):66-77.
    نگاهی بر استدلال‌های دونالد دیویدسون در باب ضرورت زبان برای اندیشه .
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  12. Mysticism and Traditional Philosophy in Persia, Pre-Islamic and Islamic.Seyyed Hossein Nasr - 1971 - Studies in Comparative Religion, 5 (4).
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  13. Beyond Philosophy: Suhrawardî's Illuminationist Path to Wisdom.Hossein Ziai - 1990. - In Frank E. Reynolds & David Tracy (eds.), Myth and Philosophy. New York: State University of New York Press. pp. 215-243.
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  14.  90
    Iranian Philosophy of Religion and the History of Political Thought.Ahmad R. Motameni - 2014 - Dissertation, University of California, Riverside
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  15. Definition and the Foundations of Knowledge in Illuminationist Philosophy: Section on Expository Propositions (Al-Aqwāl Al-Shāriḥa),.Hossein Ziai - 1993 - In Borhan Ibneh Yousef (ed.), Papers in Honor of ‘Ostād’ Javad Mosleh. Los Angeles: Research & Education Center. pp. 108-130.
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  16. Knowledge and Authority in Shī‘Ī Philosophy.Hossein Ziai - 2001 - In Linda Clarke (ed.), Shī‘ite Heritage: Essays on Classical and Modern Traditions. Binghamton and New York: GLOBAL PUBLICATIONS, Binghamton University. pp. 359-374.
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  17.  75
    Review of John Walbridge, The Science of Mystic Lights: Quṭb Al-Dīn Shīrāzī and the Illuminationist Tradition in Islamic Philosophy.Hossein Ziai - 1994 - International Journal of Middle Eastern Studies 26:120-124.
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  18. The Teachings of Zoroaster, and the Philosophy of the Parsi Religion.Shapurji Aspaniarji Kapadia - 1905 - London: John Murray.
    The Iranian prophet and reformer Zarathustra (Greek: Zoroaster) founded his religion in the 6th Century BC. In a series of visions he was taken up to Heaven and Ahura Mazda - creator of all that is good - charged him with enlisting Humanity in the fight against Aura Mainyu - the principle of chaos and destruction - offering Mankind a free choice between Good and Evil. It is hard to overstate the importance of Zoroastrianism. According to Professor of Iranian Studies (...)
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  19. “Pletho, Scholarios and the Arabic Philosophy”.Georgios Steiris - 2017 - In Never the Twain Shall Meet: Latins and Greeks Learning from Each Other in Byzantium, Byzantinisches Archiv Series Philosophica 2. Berlin – New York: De Gruyter. pp. 309-334.
    Although the two worlds, Arabic and Byzantine, were in proximity for many centuries, the influence of Arabic philosophy on the Byzantine intellectual tradition has not been studied thoroughly. Recent studies have substantiated the influence of the Arabic and Persian thought over Byzantine science. However, in the field of philosophy, research is still at an early stage and the impact of Arabic thought on Byzantine and vice versa has not been examined widely and in depth. Direct references to (...)
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  20.  48
    From Analytic Philosophy to an Ampler and More Flexible Pragmatism: Muhammad Asghari Talks with Susan Haack.Muhammad Asghari Muhammad Asghari - 2020 - Quarterly Journal of Philosophical Investigations Department of Philosophy- University of Tabriz-Iran 14 (32):21-28.
    In this interview, which took place in July 2020, Muhammad Asghari, an associate professor in the Department of Philosophy at the University of Tabriz, asked eleven questions (via email ) to Professor Susan Haack, a distinguished professor of philosophy at the University of Miami. This American philosopher eagerly and patiently emailed me the answers to the questions. The questions in this interview are mainly about analytic philosophy and pragmatist philosophy. This interview was conducted via personal email (...)
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  21. La perception et valorization de la philosophie arabe dans le Résumé de la Somme théologique de Saint Thomas d’Aquin de Georges Gennade Scholarios: les cas d’Avicenne et Averroès.Georgios Steiris & Nasia Lyckoura - 2013 - In G. Arabatzis (ed.), Marges de la Philosophie Byzantine. Institut du Livre - A.Kardamitsa. pp. 51-74.
    The article focuses on an unexamined so far aspect of byzantine philosophy, namely the influence of Arabic philosophy upon byzantine thinkers. Despite the vicinity of Byzantium and Arabic territories, the philosophical interactions were minimal. Scholarios claimed, in a dedicatory epistle to Constantine Paleologus (1405-1453), that he had studied the treatises of Avicenna, Averroes, and other Arab and Persian philosophers. He admitted that Averroes was beyond doubt the best commentator of Aristotle. Scholarios acknowledged that the study of the (...)
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  22. Abū Bakr Al-Rāzī on Animals.Peter Adamson - 2012 - Archiv für Geschichte der Philosophie 94 (3):249-273.
    Abū Bakr al-Rāzī (d. 925), a doctor known not only for his medical expertise but also for his notorious philosophical ideas, has not yet been given due credit for his ideas on the ethical treatment of animals. This paper explores the philosophical and theological background of his remarks on animal welfare, arguing that al-Rāzī did not (as has been claimed) see animals as possessing rational, intellectual souls like those of humans. It is also argued that al-Rāzī probably did not, as (...)
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  23. The Illuminationist Tradition.Hossein Ziai - 1995 - In Seyyed Hossein Nasr & Oliver Leaman (eds.), History of Islamic Philosophy. London: Routledge. pp. 465--496.
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  24. Al-Razi's Conception of the Soul: Psychological Background to His Ethics.Thérèse-Anne Druart - 1996 - Journal of Nietzsche Studies 5 (2):245-264.
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  25. The Ethics of Al-Razi.Thérèse-Anne Druart - 1997 - Medieval Philosophy and Theology 6 (1):47-72.
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  26. Ibn Miskawayh, Ahmad Ibn Muhammad (C.940-1030).Oliver Leaman - unknown - Routledge Encyclopedia of Philosophy.
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  27.  58
    Review Ibn-Sina’s Anticipation of the Formulas of Buridan and Barcan. [REVIEW]Irving H. Anellis - 2008 - The Review of Modern Logic 1: 73–86.
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  28. Bīrūnī, Abū Rayḥān.C. Edmund Bosworth, David Pingree, George Saliba, Georges C. Anawati, François de Blois & Bruce B. Lawrence - unknown - Encyclopædia Iranica.
    BĪRŪNĪ, ABŪ RAYḤĀN MOḤAMMAD b. Aḥmad (362/973- after 442/1050), scholar and polymath of the period of the late Samanids and early Ghaznavids and one of the two greatest intellectual figures of his time in the eastern lands of the Muslim world, the other being Ebn Sīnā.
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  29.  56
    Ostanes.Morton Smith - 2002 - Encyclopædia Iranica.
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  30.  88
    The Doubt-Removing Book of Mardānfarrox (شکند گمانیک ویچار یا گزارش گمان‌شکن ).Raham Asha (ed.) - 2015 - Alain Mole.
    he name of he author of treatise Mardānfarrox son of Ohrmazddād He make him know suiter or and researcher of truth who does not like to follow a religion by inheritance, but he seeks that which is more reliable and acceptable before the philosophy and logic.
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  31. Nourooz celebration in India.Ali Akbar Shah - 2013 - SOCRATES 1 (1):80-92.
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  32. Source and Nature of Authority: A Study of Suhrawardî's Illuminationist Political Doctrine.Hossein Ziai - 1992 - In Charles Butterworth (ed.), The Political Aspects of Islamic Philosophy: Essays in Honor of Muhsin S. Mahdi. Cambridge: Harvard University. pp. 304-344.
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  33.  51
    Āẕar Kayvān.Hennry Corbin - 2011 - Encyclopædia Iranica.
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  34.  89
    Abū Yaʿqūb Sejestānī.P. E. Walker - 2011 - Encyclopædia Iranica.
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  35. Al-Sijistani, Abu Sulayman Muhammad.George N. Atiyeh - unknown - Routledge Encyclopedia of Philosophy.
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  36. The Status of Suhrawardi Studies in the West.Mehdi Aminrazavi - 2004 - Journal Of Religious Thought: A Quarterly of Shiraz University 1 (1):3-17.
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  37. Hegel and the Divinity of Light in Zoroastrianism and Islamic Phenomenology.Mohammad Azadpur - 2007 - The Classical Bulletin 82 (2):227-246.
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  38. Unveiling the Hidden: On the Meditations of Descartes & Al-Ghazzali.Mohammad Azadpur - 2003 - In Anna-Teresa Tymieniecka (ed.), The Passions of the Soul: A Dialogue Between Phenomenology and Islamic Philosophy. Kluwer. pp. 219-240.
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  39. Tradition in Seyyed Hossein Nasr and Dariush Shayegan’s Thought.Ehsan Shakeri Khoei and Zohreh Arabshahi - 2013 - International Research Journal of Applied and Basic Sciences 7:398-404.
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  40.  81
    Cosmogony and Cosmology Iv. In the Mazdakite Religion.Werner Sundermann - 2011 - Encyclopædia Iranica.
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  41. EBN AL-MOQAFFAʿ, ABŪ MOḤAMMAD ʿABD-ALLĀH RŌZBEH.J. Derek Latham - 2011 - Encyclopaedia Iranica.
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  42. Zurvanism.Albert de Jong - 2014 - In Encyclopædia Iranica.
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  43. Ibn Sina’s Anticipation of Burdian and Barcan Formulas.Zia Movahed - 2006 - In Logic in Tehran. Cambridge: Cambridge University Press. pp. 248-255.
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  44.  60
    Bahmanyār.Hans Daiber - unknown - Encyclopædia Iranica.
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  45.  51
    Qoṭb-Al-Din Širāzi, Maḥmud.Sayyed ʿAbd-Allāh Anwār - unknown - Encyclopædia Iranica.
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  46. گاتها (Gathas). Zarathusthra (ed.) - 1200 BC - online.
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  47.  55
    خرده اوستا (Khorde Avesta). Zarathustra & Ardashir Azargoshasb - 1354
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  48.  61
    Irānšahri.Dariush Kargar and EIr - unknown - Encyclopaedia Iranica.
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  49.  49
    Abū Ḥātem Rāzī.H. Halm - 2011 - Encyclopædia Iranica.
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  50. Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes.Ali Hasan - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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