NOUS Function and it's Meaning in Kephalaia

Document Type : Original Article

Author

UNIVERSITY OF TEHRAN; ANCIENT IRANIAN LANGUAGES AND CULTURE

Abstract

Nous is a repetitive word in keph which is in the form of Nous; It is referred to as light nous and great nous. In this article, an attempt has been made to examine Nous as a keyword in all the chapters of keph in order to achieve a meaning consistent with its originality in Coptic keph. The fundamental question in this article is what is the meaning of nous from keph ? Is Gardner's translation from nous to moind correct? The path we have taken to answer this question, in the first part, is to cross pre-Socratic philosophy (the view of Anaxagoras, the Theological school); Mention is made of the Platonic, Aristotelian, and escapist views of Noss in Homeric literature. In the second part of the article, the role and function of nos in the text of keph oratory to oratory is examined and in the conclusion of this article, these questions will be answered based on the mentioned texts.

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🔓 © 2022 The Author(s). Published by Tissaphernes Archaeological Research Group, Tehran, Iran. Open Access. This is an Open Access article distributed under the terms of the Creative Commons Attribution-NonCommercial-NoDerivatives License (https://creativecommons.org/licenses/by-nc/4.0/), which permits non-commercial re-use, distribution, and reproduction in any medium, provided the original work is properly cited, and is not altered, transformed, or built upon in any way. The ethical policy of Ancient Iranian Studies is based on the Committee on Publication Ethics (COPE) guidelines and complies with International Committee of Ancient Iranian Studies Editorial Board codes of conduct. Readers, authors, reviewers and editors should follow these ethical policies once working with Ancient Iranian Studies. The ethical policy of Ancient Iranian Studies is liable to determine which of the typical research papers or articles submitted to the journal should be published in the concerned issue. For information on this matter in publishing and ethical guidelines please visit www.publicationethics.org.

References

Christopher P. L. (2004). The Ethics of Ontology: Rethinking an Aristotelian Legacy, by State University of New York Press, Pp: 124- 137.
Gardner, I. (1995). The Kephalaia of the Teacher: The Edited Coptic Manichaean Texts in Translation with Commentary, Leiden; Pedersen
Nils, A. (2012). “The Term μυστήριον in Coptic-Manichaean Texts” In: Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices, brill, 133-143; 
Silvestre, M. L. (2021). “Nous, the Concept of Ultimate Reality and Meaning in Anaxagoras” University of Naples, Italy, Pp 248-254.
Sunderman, W. (1995). “who is the light nous and what does he do”, Manichean studies II, Pp: 255-266.
von Fritz, K. (1943). “νoóÏ› and νoεÄ©ν in the Homeric Poems.’ Classical Philology”. 38: 79-93.
von Fritz, K. (1945). “νoóÏ› and νoεÄ©ν and Their Derivatives in pre-Socratic Philosophy (excluding Anaxagoras). ‚Classical Philology”. 40: 223-242; 41: 12-34.
von Fritz, K. (1971). “Der des Anaxagoras”, Grundprobleme der Geschichte der antiken Wissenschaft. Berlin New York: Walter de Gruyter, Pp. 576-593
Warden, J. R. (1971). “The Mind of Zeus”, Journal of the History of Ideas, Vol. 32, No. 1, University of Pennsylvania Press, Pp. 3-14 
 
Ancient Iranian studies
Volume 1, Issue 3 - Serial Number 3
October 2022
Pages 69-83

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History

  • Receive Date: 07 April 2022
  • Revise Date: 03 June 2022
  • Accept Date: 17 July 2022

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