By Haleh Pourafzal, Roger Montgomery

An exploration of the Persian poet’s non secular philosophy, with unique translations of his poetry

• good points wide perception into the meanings and contexts of the poetry and philosophies of this non secular teacher
• contains over 30 whole poems by means of Haféz together with “The Wild Deer,” frequently considered as his masterpiece

For six hundred years the Persian poet Haféz has been learn, recited, quoted, and enjoyed by way of thousands of individuals in his fatherland and during the global. Like his predecessor Rumi, he's a non secular consultant in our look for life’s essence. Haféz is either a mystic thinker and a heartfelt poet of wishes and fears.

Haféz Teachings of the thinker of Love is the best creation to the guy often called the thinker of affection, whose message of non secular transcendence via rapture and repair to others is mainly very important to our stricken international. His knowledge speaks on to the innovative of philosophy, psychology, social idea, and schooling and will function a bridge of figuring out among the West and the center East, cultures in determined desire of mutual empathy.

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Haféz: Teachings of the Philosopher of Love

An exploration of the Persian poet’s non secular philosophy, with unique translations of his poetry

• gains broad perception into the meanings and contexts of the poetry and philosophies of this non secular teacher
• contains over 30 whole poems by way of Haféz together with “The Wild Deer,” frequently considered as his masterpiece

For six hundred years the Persian poet Haféz has been learn, recited, quoted, and enjoyed by way of hundreds of thousands of individuals in his place of birth and during the international. Like his predecessor Rumi, he's a non secular advisor in our look for life’s essence. Haféz is either a mystic thinker and a heartfelt poet of wishes and fears.

Haféz Teachings of the thinker of affection is the ideal creation to the fellow referred to as the thinker of affection, whose message of religious transcendence via rapture and repair to others is mainly vital to our afflicted international. His knowledge speaks on to the leading edge of philosophy, psychology, social conception, and schooling and will function a bridge of knowing among the West and the center East, cultures in determined desire of mutual empathy.

Additional resources for Haféz: Teachings of the Philosopher of Love

Sample text

1 That Aeschylus is often concerned with the nature of cosmic order is familiar enough to all readers of Greek dramas; however, Jaeger’s reading of Prometheus Bound seems one-sided in its insistence on the positive value of suffering. His interpretation takes the experience of pain to be ultimately a blessing because with it comes a deeper knowledge of Zeus’s mighty and orderly rule. In this interpretation of Aeschylus, Prometheus, or what he represents, although he is not lacking in heroic stature, belongs in the last analysis to “the primitive world of Titans and their challenging arrogant hybristic strength” that must be brought finally under the subjection of Zeus.

62–63. 17. Jan M. Bremmer, Hamartia: Tragic Error in the “Poetics” of Aristotle and in Greek Tragedy (Amsterdam: Hakkert, 1969), pp. 111–112. 18. ; R. D. Dawe, “Some Reflections on Ate and Hamartia,” Harvard Studies in Classical Philology 72 (1967): 89–123; T. C. W. Stinton, Collected Papers on Greek Tragedy (Oxford: Clarendon Press, 1990). 19. Redfield, Nature and Culture, p. 86. Paul Ricoeur, Symbolism of Evil, trans. Emerson Buchanan (New York: Harper & Row, 1967), p. 226; see also p. 212.

Bremmer, Hamartia: Tragic Error in the “Poetics” of Aristotle and in Greek Tragedy (Amsterdam: Hakkert, 1969), pp. 111–112. 18. ; R. D. Dawe, “Some Reflections on Ate and Hamartia,” Harvard Studies in Classical Philology 72 (1967): 89–123; T. C. W. Stinton, Collected Papers on Greek Tragedy (Oxford: Clarendon Press, 1990). 19. Redfield, Nature and Culture, p. 86. Paul Ricoeur, Symbolism of Evil, trans. Emerson Buchanan (New York: Harper & Row, 1967), p. 226; see also p. 212. Wendy Doniger O’Flaherty, The Origins of Evil in Hindu Mythology (Berkeley: University of California Press, 1976).

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