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mahdi rafatipanah mehrabadi
Abstract
The philosophy of inclusion considers all beings, including humans, animals, plants and birds, to be part of the universe, which follow a single principle, the principle of life, and move towards a single goal, which is cosmic order. Based on this, the present article seeks to answer the question of ...
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The philosophy of inclusion considers all beings, including humans, animals, plants and birds, to be part of the universe, which follow a single principle, the principle of life, and move towards a single goal, which is cosmic order. Based on this, the present article seeks to answer the question of whether it is possible to find the philosophy of inclusion in the culture of ancient Iran by examining the historical, ritual, religious and mythological evidences of ancient Iran? And if so, how is the position of each component of nature defined in this system and what are the functions defined for them in order to maintain the cosmic order? The findings of the research show that in the Iranian worldview, man is not considered as a superior who has moral and ontological superiority over other beings. In this mean, man is just a part of the world that is responsible for establishing cosmic order in the fight against evil and demonic forces, the same as other creatures. Understanding natural phenomena as entities that have intrinsic value and can play a role in humanʼs material and spiritual development is the main message that ancient worldview has for modern humans. In fact, the philosophy of inclusion in the form of the worldview of ancient Iran can be used for environmental protection in the framework of the discourse of green radicalism and especially ecological theology along with other components of this discourse such as Islamic, Christian, Buddhist and Jewish ecological theology. In other words, the philosophy of inclusion can be considered as intellectual framework of ancient Iran, based on which not only humans, but all parts of nature such as plants, animals, birds, and mountains, in an ontological dialectic, are mutually connected and are trying to establish order based on truth as the basic principle of the universe.
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Homeyra Zomorodi; Mina Akbari Farahani
Abstract
The discussion of moral virtues and vices is one of the common ideas in the moral and mystical beliefs of ancient Iran and India. According to the idea of dualism, vice traits are caused by the forces of evil and darkness, and good traits are influenced by the forces of good and light. Avoiding vices, ...
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The discussion of moral virtues and vices is one of the common ideas in the moral and mystical beliefs of ancient Iran and India. According to the idea of dualism, vice traits are caused by the forces of evil and darkness, and good traits are influenced by the forces of good and light. Avoiding vices, especially the vice of anger, is emphasized in this common thought and its expression in Avesta, Pahlavi, and Manichaean works of ancient Iran and the works of Vedic, Brahminical, and Buddhist literature of ancient India. In the Shahnameh, the battle of these two forces of good and evil can be seen in the thoughts, words and actions of the characters in Ferdowsi's stories and words. In Mawlavi's Masnavi, there is a battle between good and evil in human existence. In this research, the attribute of anger in ancient Iran and India has been investigated based on Shahnameh and Masnavi, with a comparative and analytical method. According to this study, anger is used in the two concepts of the demon of anger and the vice of anger in the works of Iran and ancient India. We can see the reflection and influence of these two concepts in Shahnameh and Masnavi. Therefore, the research shows that the devil makes people feel demonic through the unpleasant attribute of anger and moves them away from the group of goodness and light and closer to the group of evil and darkness. Now, this anger can have a demonic face or a blasphemous quality. Therefore, by analyzing the evidence of the works, we have shown that Ferdowsi and Molavi, as two great poets of the Islamic period, have well expressed these concepts of ancient Iranian and Indian thought in the Shahnameh and Masnavi, and have adhered to the continuity of their ancient Aryan culture.
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hasan Atash Ab parvar; mohamadkarim yousefjamali; Esmaeil sangari; shokouh alsadat Arabi hashemi
Abstract
How the universe was originally created and the creation of natural elements and their fit with numbers has always been of human interest. Although the myths of creation reflect the mindset of primitive man, they often seek a purposeful structure. With the importance and role that water has in life and ...
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How the universe was originally created and the creation of natural elements and their fit with numbers has always been of human interest. Although the myths of creation reflect the mindset of primitive man, they often seek a purposeful structure. With the importance and role that water has in life and has caused it to play a special role in the beliefs of all nations, a group of ancient tribes sought the origin of all creation in water. The existence of water at the beginning of creation based on ancient Iranian texts has always been considered and in the belief of the ancient Iranians, the creation of water takes place after the sky. In pre-Zoroastrian religions and also in Zoroastrian religion, water has always been sacred and goddesses and goddesses were in charge of protecting and guarding it. A significant part of the myths of ancient Iranian religions is dedicated to water. In the cultural and biological system of the early periods of life, humans used special methods to recognize and introduce the phenomena of existence, one of which is myth. Myths are among the first arguments and cognitive explanations of early humans to determine the nature and location of the available and unknown elements of nature, and they include part of the human cognitive system in the beginning of mankind. This research has studied and analyzed the role of sacred numbers three and seven in the creation of waters with a descriptive and analytical approach. The results of the research indicate that numbers influence nature and the objects under their control, and in this way they mediate between God and the world of creation. In between, the number three is more spiritual and has a role in religious belief and Yazidi and good affairs, and the number seven is more material and sometimes spiritual in the creation of water.
Sayed Mahdi MirSadeg
Abstract
This article deals with a comparative analysis of phonological dissimilarities between two Iranian dialects in the southern borders of the Caspian Sea, e.g. Taleshi in Gilan and Kelardashti in Mazandaran. The differences are classified and analyzed with an emphasis on the Kelardasht’s Rudbarak ...
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This article deals with a comparative analysis of phonological dissimilarities between two Iranian dialects in the southern borders of the Caspian Sea, e.g. Taleshi in Gilan and Kelardashti in Mazandaran. The differences are classified and analyzed with an emphasis on the Kelardasht’s Rudbarak and Talish’s Alian dialects in two parts of vowel and consonant diversities.
