Companion encyclopedia of Asian philosophy by Dr Brian Carr, Brian Carr, Indira Mahalingam

By Dr Brian Carr, Brian Carr, Indira Mahalingam

" ... a different one-volume reference paintings which makes a large variety of richly diversified philosophical, moral and theological traditions available to a large viewers. The better half is split into six sections overlaying the most traditions inside Asian inspiration: Persian; Indian; Buddhist; chinese language; eastern; and Islamic philosophy."--Publisher's description.


Written through a workforce of the world over well known Asian and western students, this encyclopedia examines the culture of Asian philosophy, together with Persian, Indian, Buddhist, chinese language, eastern and Read more...

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This interpretation, put forward when the scholarly study of the Gāthās had just begun, flatly contradicts the burning conviction of the ‘absolute heterogeneity’ of good and evil which imbues them (Corbin 1951:163, cf. Lommel 1930:27–8. Bianchi 1958: ch. 5; further references apud Boyce 1975:194). This well-intentioned imposition of an alien theology on Zarathushtra still has, however, its Companion encyclopedia of asian philosophy 16 academic supporters (among them Gershevitch 1964:32–3; Gnoli 1980:213; Gnoli 1987:581), and has come to be widely accepted by his own reformist followers.

148–50. ——(1987) ‘Priests, cattle and men’, BSOAS 50:508–26. ——(1992) Zoroastrianism: Its Antiquity and Constant Vigour, Columbia Lectures on Iranian Studies 1992, Costa Mesa: Mazda Publishers. s. 7:35–40 (1996) ‘On the orthodoxy of Sasanian Zoroastrianism’ BSAOS 59:11–28 Boyce, M. with Grenet, F. (1991) A History of Zoroastrianism, vol. Brill. Cohn, N. (1993) Cosmos, Chaos and the World to Come, The ancient roots of apocalyptic faith, Yale University Press, New Haven and London. Corbin, H. (1951) ‘Le Temps cyclique dans le mazdéisme et dans l’ismaélisme’, Eranos-Jahrbuch 20:149–217.

Lommel 1926:31–2 apud Schlerath 1970) Such intuitions could have come to Zarathushtra the more readily because this manner of perceiving reality was not new for his people. For example, since proto-Indo-Iranian times both lesser Ahuras had themselves been associated with two of the creations, in which they also were believed to dwell at will—Mithra in fire, Varuna in water (hence his ancient epithet of Apąm Napāt, ‘Son of the Waters’). In their case these associations appear to have been perceived because of the use of fire and water in judicial ordeals, presided over by these divinities as guardians of asha (Meillet 1907:156–8, Lüders 1951:655–74).

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