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AN ANTHOLOGY OF PHILOSOPHY IN PERSIA
Yet until today there has not appeared an anthology in any European language that would make available at least a selection of the works in the long tradition of philosophy in Persia for the Western audience. This anthology fills the gap and has been compiled with the goal of better introducing the rich philosophical traditions of Persia to the scholars and students of other cultures and demonstrates that Islamic philosophy is a living tradition in Iran and did not come to an end in the seventh/thirteenth century after Ibn Rushd. Furthermore, it provides a variety of writings to show that the edifices of Persian philosophy are diverse, in both content and format; it makes available in English the actual thought, reasoning, and exposition of most of the major philosophical figures of Persia in matters that are either of general philosophical significance or of interest to an understanding of the philosophical world of the author in question. The materials selected for the anthology are not limited to philosophy in its rationalistic sense only but also in a wider sense to include certain aspects of theological debate, philosophical Sufism, philosophical narratives, and even philosophical hermeneutics excluding, however, pure Sufi texts and other materials that cannot be classified as philosophy in terms of both their content and their format. The contents have been arranged in such a way as to bring about a rapprochement between chronology and philosophical periods, as well as diverse schools of thought. Furthermore, the anthology provides a variety of writings to show that the edifices of Persian philosophy are diverse, in both content and format; it makes available in English the actual thought, reasoning, and exposition of most of the major philosophical figures of Persia in matters that are either of general philosophical significance or of interest to an understanding of the philosophical world of the author in queftion. The first volume is inclusive of philosophical treatises of both pre-Islamic and early Islamic Persia and covers the whole tradition of philosophy in Persia from the time of Zoroaster to Hakim Umar Khayyam. The second volume deals with some major schools of thought in the early history of Islamic Persia that were not treated in the first volume and covers the period that spans from Jabir bin Hayyin to Nash al-Din Tasi. The third volume, Philosophical Theology in the Middle Ages, deals with philosophic theology in the middle ages and beyond, from Mu`tazili and Ash`ari to Shi`i texts that were not treated in the first and second volumes.
(b. 1933)
Seyyed Hossein Nasr was born in Tehran, where he received his early education. He studied in the West and gained his BS from the Massachusetts Institute of Technology and his MA and PhD from Harvard University, where he studied the History of Science and Learning with special concentration on Islamic science and philosophy. In 1958, he returned to Iran to teach at Tehran University, where he was Professor of the History of Science and Philosophy. In 1962 he was visiting lecturer at Harvard University, and he taught there during the summer of 1965. During 1964-65, he was the first holder of the Agha Khan Chair of Islamic Studies at the American University of Beirut. He also served as Vice Chancellor of Tehran University and Chancellor of the Arya-Mehr University of Technology in Iran. He was the founder and first President of the Iranian Academy of Philosophy and is presently University Professor of Islamic Studies at the George Washington University, Washington D. C. and President of the Foundation for Traditional Studies. Professor Nasr has lectured in America, Europe, the Middle East, Pakistan, India, Japan, and Australia and was the first Muslim Scholar to deliver the Gifford Lectures. He is the author of over twenty-five books and five hundred articles in Persian, English, Arabic and French. His works have appeared in more than ten languages. His important contribution is three generations of scholars he has trained in the course of his fifty-year scholarly career in Iran and the West.
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