Redaktor:Simeon1/Pieskovisko: Rozdiel medzi revíziami

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V novšej filozofii [[20. storočie|20. storočia]] sú evidentné dva hlavné prúdy, ktoré poskytli priestor pre uplatnenie mnohým filozofickým školám a koncepciám. Sú to jednak scientistické, [[pozitivizmus|pozitivistické]] smery a jednak smery, rozvíjané v horizonte [[iracionalizmus|iracionalisticky]] orientovanej [[filozofia|filozofie]]. A práve najvýznamnejšími reprezentantami iracionalizmu patrí [[filozofia života]], [[filozofia človeka]] a [[filozofia činu]].

 

== Fenomenológia ==

== Experiment F - Augustín z Hippa ==

 

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{{Východná filozofia}}

'''Iránska filozofia''' (alebo [[Perzia|perzská]] filozofia) rozvíjala svoje filozofické tradície a [[Myšlienka|myšlienky]] na podklade starovekých [[Indoiránske jazyky|indo-iránskych]] konceptov, jazykových špecifík, pričom bola významne ovplyvnená učeniami [[Zarathuštra|Zarathustru]]. Podľa [[Oxford|Oxfordského]] filozofického slovníka je možné datovať vznik samostatného filozofického myslenia v oblasti [[Perzia|Perzie]] do obdobia asi [[15. storočie pred Kr.|1500 rokov pred Kr]]. [[Zarathustra]] však neovplyvnil len územie Perzie, ale jeho myšlienky sa etablovali prostredníctvom [[judaizmus|judaizmu]] a stredného [[Novoplatonizmus|novoplatonizmu]] aj v [[Európa|Európe]].

{{Hlavný článok|Zoroastrizmus}}

[[Obrázok:CIMRM_44-Mithraic_pater_(Dura_Europos)_B.jpg|left|150px|thumb|[[Zarathustra]] ]]

 

 

The works of Zoroaster and Zoroastrianism had a significant influence on [[Greek philosophy]] and [[History of Western philosophy|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]]. In the 3rd century BC, however, [[Colotes]] accused Plato's ''[[The Republic (Plato)|The Republic]]'' of plagiarizing parts of Zoroaster's [[On Nature (Zoroaster)|On Nature]], such as the [[Myth of Er]].

The Persian philosopher [[Osthanes]] was also under the influence of [[Zarathustra|Zarathustra's]] ideas and philosophy, which afterwards affected the Greek philosophy through [[Democritus]], his student. Zoroastrianism likely had as much influence on the formation of Christianity as did Judaism and the [[Mystery religions|Greek mystery religions]].

 

Little is known of the situation of philosophy during the ancient Greek philosophers. We know that the Persian culture had influence on the creation of [[Stoicism|Stoic]] school of thought, we also know that great philosophers like [[Socrates]] have taken trips around Persia, but nothing has been left in Persian writings.

 

[[Manichaeism]], founded by [[Mani (prophet)|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 [[theology|theologians]]. An important principle of Manichaeism was its [[dualism|dualistic]] [[cosmology]]/[[theology]], which it shared with [[Mazdak]]ism, 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.

 

[[Mazdak]] (d. 524/528 CE) was a proto-[[Socialism|socialist]] Persian reformer who gained influence under the reign of the [[Sassanid dynasty|Sassanian]] king [[Kavadh I of Persia|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]]".

 

[[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:

 

[[Zurvanism#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).

 

While Zoroaster's [[Ahura Mazda|Ormuzd]] created the universe with his thought, [[Zurvanism#Materialist Zurvanism|materialist Zurvanism]] challenged the concept that anything could be made out of nothing.

 

[[Zurvanism#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]]: "[[Ahura Mazda|Ohrmazd]] allotted happiness to man, but if man did not receive it, it was owing to the extortion of these planets."

 

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.

 

In the [[Islamic Golden Age]], due to [[Avicenna]]'s (Ibn Sina's) 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.

 

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 [[Scholasticism|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, Bishop of Paris|William of Auvergne]] and [[Albertus Magnus]], and his [[metaphysics]] influenced the thought of [[Thomas Aquinas]].

 

[[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]] 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.

 

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. [http://www.iran-daily.com/1384/2245/html/art.htm#53538][http://eepat.net/doku.php?id=interviews:islam_philosophy_and_education]

 

 

 

It is important to note that [[Sufism]] has had a great amount of influence on Iranian/Persian philosophy.

 

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.