A discussion on the chasm between eastern and western religious philosophy

Neoconservatism as a Jewish Movement Kevin MacDonald Over the last year, there has been a torrent of articles on neoconservatism raising usually implicitly some difficult issues:

A discussion on the chasm between eastern and western religious philosophy

The materials that we gather for the preparation of the history of the religion that Zarathushtra preached in Ancient Iran come from varied sources. The earliest native records are embodied in the sacred texts in which the prophet and his immediate disciples propounded the new religion. These are furnished by the Avestan literature, which is followed by the Pahlavi and Pazend [Pazand] works and finally by the writings in Modern Persian down to the end of the eighteenth century.

Peoples of diverse faiths and nationalities have likewise, written about Zoroaster and his teachings from the earliest to the modern times.

PRE-GATHIC PERIOD

Zarathushtra has founded a new religion and we shall begin with the consideration of the materials used in the foundation, which are to be gleaned from the Avesta, the earliest literature produced by Iran. Tradition credits Zarathushtra with having written profusely.

Pliny states that the great philosopher Hermippus, who flourished in the early part of third century before the Christian era, had studied some 2, verses composed by Zoroaster.

These, we are informed, dealt with religion, philosophy, ethics, medicine, and various sciences. King Vishtaspa ordered two archetype copies of these sacred texts and [4] deposited them in the libraries of Dizh-i Nipisht and Ganj-i Shapigan.

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The collection of the scattered texts was begun under the last of the Arsacids and completed in the early Sasanian period.

The twenty-one original Avestan Nasks were artificially made to correspond to the twenty-one words of the Ahuna Vairya formula. The holy Manthra is made up of three lines and the twenty-one Nasks were, likewise, divided into three equal parts of seven each to correspond with them.

These three divisions are classified under the headings: Gasanik, that is, pertaining to the Gathas or devotional hymns, the Hadha Mansarik, which as Dinkard [Denkard]6 says, is intermediary between the Gathik and the last division, namely the Datik, which is that pertaining to law.

See Geldner, Avesta Literature, tr. See West in SBE.

A discussion on the chasm between eastern and western religious philosophy

This canonical compilation has suffered heavily during the last thirteen centuries since the downfall of the last Zoroastrian empire in the seventh century.

The entire collection of the Avestan texts that has reached us consists of about 83, words,9 that is, about one-fourth of the original twenty-one Nasks.

M.N. Dhalla: History of Zoroastrianism ()

The Vendidad is the one Nask that has survived the ravages of time in its Complete form. Some of the lost Nasks are preserved in part in the Yasna, Yashts, and Nirangistan. We shall draw upon this A vestan material in our discussion of the Gathic and A vestan periods. The Pahlavi, Pazend, and Persian sources.

During the chaos that prevailed in Iran after the downfall of the Achaemenian empire, the Avestan language began to decay.The culture of Romania is the product of its geography and its distinct historical evolution.

Function and significance

It is theorized and speculated that Romanians and the Vlachs (Aromanians, Megleno-Romanians, and Istro-Romanians) are the combination of descendants of Roman colonists and people indigenous to the region who were Romanized.. The Dacian people, one of the major indigenous peoples of southeast Europe.

Indirect Reference and the Creation of Distance in History. EUGEN ZELEŇÁK. History and Theory, Theme Issue 50 (December ), In his discussion of David Hume and historical distance, Mark Salber Phillips points out that in the process of distance-creation there is a distinction between something occurring “within the text” and “outside the text.”.

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Preface to the first edition Division of Labour page At the same time, we must renounce the method too often followed by sociologists who, to prove their thesis, are content with citing without order and haphazardly a more or less impressive number of favourable facts, paying no .

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