Middle Eastern philosophy

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, 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.

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 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—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).

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 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."

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

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.

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