The origins of Babylonian philosophy, in the popular sense of the word, can be traced back to the wisdom of early Mesopotamia, which embodied certain philosophies of life, particularly ethics, in the forms of dialectic, dialogs, epic poetry, folklore, hymns, lyrics, prose, and proverbs.
It has a dualistic nature (Ahura Mazda and Angra Mainyu), with an additional series of six important divine entities called the Amesha Spentas.
[9] In modern Zoroastrianism they are interpreted as aspects or emanations of Ahura Mazda (the Supreme Being), who form a heptad that is good and constructive.
It is this persistent conflict between good and evil that distinguishes Zoroastrianism from monotheistic frameworks that have only one power as supreme.
By requiring its adherents to have faith and belief in equally opposing powers Zoroastrianism characterizes itself as dualistic.
[10][11] His wisdom became the basis of the religion Zoroastrianism, and generally influenced the development of the Iranian branch of Indo-Iranian philosophy.
[14] 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.
While Zoroaster's Ormuzd created the universe with his thought, materialist Zurvanism challenged the concept that anything could be made out of nothing.
The Philosophy of Illumination founded by Sohrevardi argued that light operates at all levels and hierarchies of reality.
Sohrevardi's works display extensive developments on the basis of Zoroastrian ideas and ancient Iranian thought.