Zoroastrianism and the Indian religions
In: Intercultural research series of anthropography 7
In: Minds and sociocultures 1
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In: Intercultural research series of anthropography 7
In: Minds and sociocultures 1
In: International journal of Middle East studies: IJMES, Band 24, Heft 3, S. 536-537
ISSN: 1471-6380
In: Iranian studies, Band 26, Heft 3-4, S. 433-434
ISSN: 1475-4819
In: Middle East Studies Association bulletin, Band 36, Heft 1, S. 56-57
In: Journal of Asian and African studies: JAAS, Band 34, Heft 1, S. 4
ISSN: 0021-9096
In: Middle East Studies Association bulletin, Band 28, Heft 2, S. 244-245
In: Iranian studies, Band 19, Heft 3-4, S. 301-304
ISSN: 1475-4819
World Affairs Online
In: Toronto studies in religion 28
In: Iranian studies, Band 26, Heft 1-2, S. 73-94
ISSN: 1475-4819
The idea of Zoroastrian mysticism might at first glance seem a contradiction in terms. The Good Religion, after all, is čīmīg, "rational," above all else: Zoroaster elegantly solved the most intractable mystery of all faiths, theodicy, by the revelation of cosmic dualism. The mere assertion that there are esoteric doctrines within Zoroastrianism has been criticized. This criticism springs in part from a flawed perception of mysticism itself, which, as it will be argued, is not an independent entity, everywhere the same. Rather, each religion has a mysticism of its own, often irreconcilable in some of its features with the mainstream, and, in the case of Zoroastrianism, with some of the religion's plain logic. Also, the existence of mysticism within a religious tradition does not imply its centrality to that tradition. Mysticism exists in Christianity, but could scarcely be called essential to it, considering the claim, elaborated as the Christian church rose to universal prominence, to the radically overt and sufficient truth of the Gospel.
In: Contributions in political science, no. 383
Harle focuses on the perennial issue of social order by providing a comparative analysis of ideas on social order in the classical Chinese political philosophy, the Indian epic and political literature, Zoroastrianism, Judaism, the classical Greek and Roman political thought, and early Christianity. His analysis is based on the religious, political, and literary texts that represent their respective civilizations as both their major achievements and sources of shared values.
In: Journal of Asian and African studies: JAAS, Band 31, Heft 3-4, S. 206
ISSN: 0021-9096
In: Iranian studies, Band 36, Heft 2, S. 272-275
ISSN: 1475-4819
In: Brill Book Archive Part 1, ISBN: 9789004472495
In: Brill's Indological Library 17
The Parsis of India examines a much-neglected area of Asian Studies. In tracing keypoints in the development of the Parsi community, it depicts the Parsis' history, and accounts for their ability to preserve, maintain and construct a distinct identity. For a great part the story is told in the colonial setting of Bombay city. Ample attention is given to the Parsis' evolution from an insular minority group to a modern community of pluralistic outlook. Filling the obvious lacunae in the literature on British colonialism , Indian society and history, and, last but not least, Zoroastrianism , this book broadens our knowledge of the interaction of colonialism and colonial groups, and elucidates the significant role of the Parsis in the commercial, educational, and civic milieu of Bombay colonial society
In: American political science review, Band 96, Heft 1, S. 182-183
ISSN: 1537-5943
This book is part of a much larger collaborative project devoted to "Otherness, Identity, and Politics." It explores an aspect of identity theory, about which the author makes two uncontentious claims: first, that identity is socially and politically constituted and, second, that identity politics predate 1989. By delimiting a theme in Western political thought and history that constructs the "I" and the "thou" in terms of good and evil, the book identifies and delimits a tendency to portray the Other as an enemy, evil incarnate, and dehumanized by a combination of religious and political ideas. The tradition of understanding the Self and the Other as the vehicles of good and evil is reproduced in thought, speech, and action and constitutes a continuous tradition from ancient Iranian Zoroastrianism, through Judaism, Christianity, and Islam.