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For the first time comes a groundbreaking, authoritative reference to the classical era of the Old World that encompasses the civilizations of Greece, Rome, Persia, India, and China in a single and comprehensive volume. Illustrations & maps.
Originally published in 1973. Aristotle’s early works probably belong to the formative era of his philosophic thought and as such contribute vitally to the understanding and evaluation of the development of his philosophy. This book shows that the philosophy propagated in these lost works indicates an undeniable Platonism, and thus seems to conflict with the basic doctrines in the traditional treatises collected in the Corpus Aristotelicum. Was the author of the lost early works and the later preserved treatises one and the same person, or were some of these treatises written by members of the Early Peripatus? This, the second of two volumes, discusses in detail certain decisive aspects of Aristotle’s early works. Fascinating hypotheses and conjectures put forward here provoke discussion and further investigation in the ‘Aristotelian Problem’.
For the first time comes a groundbreaking, authoritative reference to the classical era of the Old World that encompasses the civilizations of Greece, Rome, Persia, India, and China in a single and comprehensive volume. Illustrations & maps.
During more than a decade working in public relations, marketing, and journalism, the author encountered many ethical problems; people often differed about what constituted “right” action. As a professor, he was motivated to write a succinct book on mass communication ethics that includes sufficient background for readers to learn to reason through problems ethically and to make decisions that consider the needs of all parties affected by the consequences of actions taken. The constant stream of information, misinformation, and images from rapidly evolving technology and social media platforms challenge media professionals to assess problematic issues and their effects on audiences. Ethical concerns mount regarding accuracy, fairness, loyalty, diversity, manipulation, and deception. Reavy’s highly accessible work discusses the philosophical foundations of ethics, examines the strengths and weaknesses of formal ethical codes, analyzes models for making ethical decisions, and provides examples from multiple communication professions. It introduces practical, systematic processes to guide consumers in addressing ethical dilemmas in increasingly complex situations. The emphasis is on reasoning—from defining the problem to identifying who is involved to ascertaining conflicting values to applying ethical principles to reaching a decision. The six applied chapters that look at issues (public interest, truth, conflicts of interest, privacy, confidentiality, and visual ethics) conclude with a case study.
Reissuing works originally published between 1938 and 1993, this set offers a range of scholarship covering Aristotle’s logic, virtues and mathematics as well as a consideration of De Anima and of his work on physics, specifically light. The first two books are in themselves a pair, which investigate the philosopher’s life and his lost works and development of his thought.
The significance of the Zoroastrian religion in the development of the history of thought is often only mentioned in passing, or is completely overlooked. Zoroastrianism has developed over a span of at least three thousand years, with roots in a common Indo-Iranian culture and mythology, then becoming part of imperial Iranian ideology within an Ancient Near Eastern setting, and emerging in variant forms in western and central Asia in late antiquity. The religion continues as a living faith for an estimated 130 - 150,000 adherents in the world. Most Zoroastrians if asked, 'In a nutshell, what do Zoroastrians believe?' would begin their answer with the moral maxim: 'Good Thoughts, Good Words, Good Deeds.' Zoroastrianism: A Guide for the Perplexed takes this foundational trifold ethic as the framework for its three main chapters. The book presents a comprehensive study of the religion through its focus on the questions that perplexed seekers might ask of a Zoroastrian concerning ideology and ethics; current discussions of 'text' and 'author'; and the putting-into-practice of the religion.
In many of the world's religions, both polytheistic and monotheistic, a seemingly enigmatic and paradoxical image is found--that of the god who worships. Various interpretations of this seeming paradox have been advanced. Some suggest that it represents sacrifice to a higher deity. Proponents of anthropomorphic projection say that the gods are just "big people" and that images of human religious action are simply projected onto the deities. However, such explanations do not do justice to the complexity and diversity of this phenomenon. In Religion of the Gods, Kimberley C. Patton uses a comparative approach to take up anew a longstanding challenge in ancient Greek religious iconography: why are the Olympian gods depicted on classical pottery making libations? The sacrificing gods in ancient Greece are compared to gods who perform rituals in six other religious traditions: the Vedic gods, the heterodox god Zurvan of early Zoroastrianism, the Old Norse god Odin, the Christian God and Christ, the God of Judaism, and Islam's Allah. Patton examines the comparative evidence from a cultural and historical perspective, uncovering deep structural resonances while also revealing crucial differences. Instead of looking for invisible recipients or lost myths, Patton proposes the new category of "divine reflexivity." Divinely performed ritual is a self-reflexive, self-expressive action that signals the origin of ritual in the divine and not the human realm. Above all, divine ritual is generative, both instigating and inspiring human religious activity. The religion practiced by the gods is both like and unlike human religious action. Seen from within the religious tradition, gods are not "big people," but other than human. Human ritual is directed outward to a divine being, but the gods practice ritual on their own behalf. "Cultic time," the symbiotic performance of ritual both in heaven and on earth, collapses the distinction between cult and theology each time ritual is performed. Offering the first comprehensive study and a new theory of this fascinating phenomenon, Religion of the Gods is a significant contribution to the fields of classics and comparative religion. Patton shows that the god who performs religious action is not an anomaly, but holds a meaningful place in the category of ritual and points to a phenomenologically universal structure within religion itself.
George Gemistos Plethon (c. 1360-1454) was a remarkable and influential thinker, active at the time of transition between the Byzantine Middle Ages and the Italian Renaissance. His works cover literary, historical, scientific, but most notably philosophical issues. Plethon is arguably the most important of the Byzantine Platonists and the earliest representative of Platonism in the Renaissance, the movement which generally exercised a huge influence on the development of early modern thought. Thus his treatise on the differences between Plato and Aristotle triggered the Plato-Aristotle controversy of the 15th century, and his ideas impacted on Italian Renaissance thinkers such as Ficino. This book provides a new study of Gemistos’ philosophy. The first part is dedicated to the discussion of his 'public philosophy'. As an important public figure, Gemistos wrote several public speeches concerning the political situation in the Peloponnese as well as funeral orations on deceased members of the ruling Palaiologos family. They contain remarkable Platonic ideas, adjusted to the contemporary late Byzantine situation. In the second, most extensive, part of the book the Platonism of Plethon is presented in a systematic way. It is identical with the so-called philosophia perennis, that is, the rational view of the world common to various places and ages. Throughout Plethon’s writings, it is remarkably coherent in its framework, possesses quite original features, and displays the influence of ancient Middle and Neo-Platonic discussions. Plethon thus turns out to be not just a commentator on an ancient tradition, but an original Platonic thinker in his own right. In the third part the notorious question of the paganism of Gemistos is reconsidered. He is usually taken for a Platonizing polytheist who gathered around himself a kind of heterodox circle. The whole issue is examined in depth again and all the major evidence discussed, with the result that Gemistos seems rat