Iranian philosophy
The Oxford dictionary also states, "Zarathustra's philosophy entered to influence Western tradition through Judaism, and therefore on Middle Platonism."
[6][7] His wisdom became the basis of the religion Zoroastrianism, and generally influenced the development of the Iranian branch of Indo-Iranian philosophy.
[9] In the 3rd century BC, however, Colotes accused Plato's The Republic of plagiarizing parts of Zoroaster's On Nature, such as the Myth of Er.
He appears in Mozart's opera The Magic Flute ("Die Zauberflöte") under the variant name "Sarastro", who represents moral order in opposition to the "Queen of the Night".
Enlightenment writers such as Voltaire promoted research into Zoroastrianism in the belief that it was a form of rational Deism, preferable to Christianity[citation needed].
[12][13] Zarathustra's impact lingers today due in part to the system of rational ethics he founded called Mazda-Yasna.
The encyclopedia Natural History (Pliny) claims that Zoroastrians later educated the Greeks who, starting with Pythagoras, used a similar term, philosophy, or “love of wisdom” to describe the search for ultimate truth.
These two had been mixed by a cosmic accident, and man's role in this life was through good conduct to release the parts of himself that belonged to Light.
Mazdak (d. 524/528 CE) was a proto-socialist Persian reformer who gained influence under the reign of the Sassanian king Kavadh I.
In many ways Mazdak's teaching can be understood as a call for social revolution, and has been referred to as early "communism"[15] or proto-socialism.
Avicenna had become a central authority on philosophy by then, and several scholars in the 12th century commented on his strong influence at the time:[18] "People nowadays [believe] that truth is whatever [Ibn Sina] says, that it is inconceivable for him to err and that whoever contradicts him in anything he says cannot be rational.
On the other hand, a relatively strong translation movement has been shaped in which the Iranian readers are provided by some of the important sources of contemporary philosophy in Persian including both the analytic and continental traditions.
There have also been concentrations on a local polar contrast between Popper and Heidegger, and, due to the religious atmosphere, on the philosophy of religion.
But I think what we learn from the tradition which is close to me from German idealism, Hegel and others in the 20th century, up to—if I may engage in this wild speculation—up to philosophical implications of quantum physics, is that objectively also things are not simply what they are.
Also worthy of mention is the journal, Naqd o Nazar published by Daftar Tablighat in Qom, which often includes articles on philosophical topics and other issues of interest to religious thinkers and intellectuals.
Some philosophers did not offer a new philosophy, rather they had some innovations: Mirdamad, Khajeh Nasir and Qutb al-Din Shirazi belong to this group.
