By James Maffie
In Aztec Philosophy, James Maffie finds a hugely refined and systematic Aztec philosophy important of attention along ecu philosophies in their time. Bringing jointly the fields of comparative global philosophy and Mesoamerican reviews, Maffie excavates the enormously philosophical elements 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 puzzling over knowledge, ethics, politics,\ and aesthetics, and served as a backdrop for Aztec non secular practices in addition to daily actions similar to weaving, farming, and war. Aztec metaphysicians conceived truth and cosmos as a grand, ongoing strategy of weaving—theirs used to be a global in movement. Drawing upon linguistic, ethnohistorical, archaeological, old, and modern ethnographic facts, Maffie argues that Aztec metaphysics maintained a processive, transformational, and non-hierarchical view of truth, time, and life in addition to 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 artwork of the Americas.
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Additional info for Aztec Philosophy: Understanding a World in Motion
Sample text
Spirit and Reason: A Vine Deloria Jr. ,” American Philosophical Association Newsletter on Hispanic/Latino Issues in Philosophy 8, no. 1 [2008]: 2–9), presents a marvelous review of definitions of philosophy culled from recent introductory philosophy college textbooks. He argues Aztec theorizing satisfies all these criteria and so handily qualifies as “real” philosophy by these standards. I argue (in Maffie, “Ethnoepistemology”; Maffie, “ ‘Whatever Happens’ ”; and Maffie, “In Huehue Tlamanitiliztli and la Verdad”) that the Aztecs conceived philosophy as a way-seeking enterprise while Euro-American philosophers overwhelmingly conceive philosophy as a truth-seeking enterprise.
Ortiz de Montellano and Thelma Ortiz de Montellano (Salt Lake City: University of Utah Press, 1996), 112–13; Kay A. Read, Time and Sacrifice in the Aztec Cosmos (Bloomington: Indiana University Press, 1998); and more generally James C. Scott, Domination and the Arts of Resistance: Hidden Transcripts (New Haven, CT: Yale University Press, 1990), for discussion of demographic differences in beliefs. Miguel León-Portilla (Aztec Thought and Culture: A Study of the Ancient Nahuatl Mind [Norman: University of Oklahoma Press, 1963]) argues official Aztec philosophy changed over time under the influence of different tlatoani or speaker-ruler-kings.
It denies complete reality, is-ness, and being to all things that change and assigns them to an ontologically inferior realm of semireality. Perishable and mutable things occupy his famous Cave where they suffer from semireality and semiexistence. This is the realm of Appearances. Eternally unchanging things occupy his famous the realm of the Forms, where they enjoy complete reality and is-ness. 13 One’s view on this issue has important implications for one’s understanding of the sacred. , the gods), then one must a fortiori see the sacred as eternal, immutable, and defined by pure Being.
Aztec Philosophy: Understanding a World in Motion by James Maffie
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