Ancient Iranian philosophy

See also Ancient Iranian Philosophy

Zoroastrianism is a monotheistic religion, which originated in Iran. It has a dualistic shape Ahura Mazda and Angra Mainyu, with an additional series of six important divine entities called the Amesha Spentas. In innovative Zoroastrianism they are interpreted as aspects or emanations of Ahura Mazda the Supreme Being, who construct a heptad that is good and constructive. They are opposed to another institution of seven who are evil and destructive. it is this persistent conflict between usefulness and evil that distinguishes Zoroastrianism from monotheistic frameworks that realise only one power to direct or build to direct or instituting as supreme. By requiring its adherents to have faith and picture in equally opposing powers Zoroastrianism characterizes itself as dualistic.

The teachings of Zarathustra Zoroaster appeared in Persia at some piece during the period 1700-1800 BCE. 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. 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.

The workings of Zoroaster and Zoroastrianism had a significant influence on On Nature, such(a) as the Myth of Er.

Manichaeism, founded by Mani, was influential from North Africa in the West, to China in the East. Its influence subtly submits 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 description of Zoroastrianism displays remarkable influences from Manichaeism as well.

Zurvanism is characterized by the component of its first principle, which is time Zurvan, as a primordial creator. According to Zaehner, Zurvanism appears to have three schools of thought, any 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, dual-lane up reason a male principle and concupiscence a female principle.

While Zoroaster's materialist Zurvanism challenged the concept that anything could be presents out of nothing.

Fatalistic Zurvanism resulted from the doctrine of limited time with the implication that nothing could change this preordained course of the the tangible substance that goes into the makeup of a physical object universe and that the path of the astral bodies of the 'heavenly sphere' was instance of this preordained course. According to the Middle Persian work Menog-i Khrad: "Ohrmazd allotted happiness to man, but if man did not get it, it was owing to the extortion of these planets."