By James Maffie
In Aztec Philosophy, James Maffie finds a hugely subtle and systematic Aztec philosophy important of attention along eu philosophies in their time. Bringing jointly the fields of comparative global philosophy and Mesoamerican stories, Maffie excavates the particularly philosophical features of Aztec thought.
Aztec Philosophy specializes in the methods Aztec metaphysics—the Aztecs’ figuring out of the character, constitution and structure of reality—underpinned Aztec considering knowledge, ethics, politics,\ and aesthetics, and served as a backdrop for Aztec non secular practices in addition to daily actions equivalent to weaving, farming, and conflict. Aztec metaphysicians conceived truth and cosmos as a grand, ongoing means of weaving—theirs used to be a global in movement. Drawing upon linguistic, ethnohistorical, archaeological, ancient, and modern ethnographic proof, Maffie argues that Aztec metaphysics maintained a processive, transformational, and non-hierarchical view of fact, time, and lifestyles besides a pantheistic theology.
Aztec Philosophy should be of serious curiosity to Mesoamericanists, philosophers, religionists, folklorists, and Latin Americanists in addition to scholars of indigenous philosophy, faith, and paintings of the Americas.
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Additional resources for Aztec Philosophy: Understanding a World in Motion
Philosophy and the Tribal Peoples,” in American Indian Thought, ed. Anne Waters [Oxford: Blackwell, 2004], 3). See also Edward Said, Orientalism (New York: Vintage, 1978); Sandra Harding, Is Science Multicultural? Postcolonialisms, Feminisms, and Epistemologies (Bloomington: Indiana University Press, 1988); Charles W. Mills, The Racial Contract (Ithaca, NY: Cornell University Press, 1997); Bernasconi, “African Philosophy’s Challenge”; Walter D. Mignolo, “Philosophy and the Colonial Difference,” in Latin American Philosophy, ed.
God Is Red: A Native View of Religion (Golden, CO: Fulcrum Publishing, 1994); and Laurie Ann Whitt, “Indigenous Peoples and the Cultural Politics of Knowledge,” in Issues in Native American Cultural Identity, ed. Michael K. Green (New York: Peter Lang, 1995), 223–71. Many indigenous thinkers claim scientific-style explanations of indigenous philosophies perpetuate the West’s colonization of indigenous philosophies. , and the Critique of Anthropology, ed. Thomas Biolsi and Larry J. Zimmerman (Tucson: University of Arizona, 1997), 115–19; and Huanani-Kay Trask, From a Native Daughter: Colonialism and Sovereignty in Hawai’i (Honolulu: University of Hawai’i Press, 1999).
The gods), then one must a fortiori see the sacred as eternal, immutable, and defined by pure Being. The sacred cannot therefore be identified with that which becomes, changes, and perishes. The latter must be characterized as nonsacred or profane. Furthermore, if the world about us changes then the sacred must be metaphysically divorced from the world and instead identified with a transcendent, metaphysically distinct realm of Being. On the other hand, if one upholds a metaphysics of Becoming, then one may identify the sacred with the mutable, evanescent, and perishable, and hence with the changing world about us.