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Aztec Philosophy: Understanding a World in Motion by James Maffie

By James Maffie

In Aztec Philosophy, James Maffie unearths a hugely subtle and systematic Aztec philosophy invaluable of attention along ecu philosophies in their time. Bringing jointly the fields of comparative global philosophy and Mesoamerican reports, Maffie excavates the noticeably philosophical facets of Aztec thought.
Aztec Philosophy makes a speciality of the methods Aztec metaphysics—the Aztecs’ realizing of the character, constitution and structure of reality—underpinned Aztec considering knowledge, ethics, politics,\ and aesthetics, and served as a backdrop for Aztec spiritual practices in addition to daily actions comparable to weaving, farming, and battle. Aztec metaphysicians conceived truth and cosmos as a grand, ongoing means of weaving—theirs used to be an international in movement. Drawing upon linguistic, ethnohistorical, archaeological, historic, and modern ethnographic facts, Maffie argues that Aztec metaphysics maintained a processive, transformational, and non-hierarchical view of fact, time, and life besides a pantheistic theology.
Aztec Philosophy may 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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Because identical with teotl, the cosmos is processive and as a consequence lacks entities, structures, and states of affairs that are static, immutable, and permanent. Everything that teotl creates out of itself – from cosmos and sun to all earth’s inhabitants – is processive, unstable, evanescent, and doomed to degeneration and destruction. David Cooper proposes that we understand the term, God, in the mystical teachings of the Jewish Kabbalah as a verb rather than as a noun. 9 Similarly, David Hall argues in his study of classical Daoism that we better understand the term dao as “primarily gerundive and processive” rather than as nominative and substantive.

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).

40 Since it serves as a reference point for many scholars’ understanding of teotl, let’s briefly examine the notion of mana.  H. Codrington writes, “Mana is power, par excellence, the genuine effectiveness of things which corroborates their practical actions without annihilating them. ”42 However, we must resist thinking of teotl wholly in terms of mana as conceived by Codrington since the two concepts differ in several important respects. Most critically, Codrington characterizes mana as “a supernatural power or influence” that “works to effect everything which is .

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