Behavioral Sciences

Aztec Philosophy: Understanding a World in Motion by James Maffie

By James Maffie

In Aztec Philosophy, James Maffie exhibits the Aztecs complicated a hugely refined and internally coherent systematic philosophy helpful of attention along different philosophies from round the world. Bringing jointly the fields of comparative international philosophy and Mesoamerican stories, Maffie excavates the exceptionally philosophical points of Aztec thought.
 
Aztec Philosophy makes a speciality of the methods Aztec metaphysics—the Aztecs’ figuring out of the character, constitution and structure of reality—underpinned Aztec wondering knowledge, ethics, politics,\ and aesthetics, and served as a backdrop for Aztec non secular practices in addition to daily actions resembling weaving, farming, and struggle. Aztec metaphysicians conceived truth and cosmos as a grand, ongoing technique of weaving—theirs was once 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 life in addition to a pantheistic theology. 

Aztec Philosophy might 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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We therefore need to resist the temptation to reify teotl. Sun, earth, humans, maize, insects, tortillas and stones are processes. 18 As such, it is simultaneously creative and destructive. Transformational processes involve the destruction of something prior in the course of creating something posterior. Fourth, Aztec metaphysics sees reality as ex hypothesi ineliminably and irreducibly ambiguous. The ambiguity of things cannot be explained away as a product of human misunderstanding, ignorance, or illusion.

See Newton-Smith, Companion to the Philosophy of Science, for discussion. See Quine, Word and Object. , The Oxford Encyclopedia of Mesoamerican Cultures: The Civilizations of Mexico and Central America (Oxford: Oxford University Press, 2001); López Austin, Human Body and Ideology; López Austin, Tamoanchan, Tlalocan; and Michael E. Smith, The Aztecs (Oxford: Blackwell, 1996). I see no in-principle epistemological distinction between the natural and social sciences. For further discussion of the epistemology of the social sciences, see Brian Fay, Contemporary Philosophy of Social Science (Oxford: Blackwell, 1996); Quine, From a Logical Point of View; Quine, Word and Object; and Newton-Smith, Companion to the Philosophy of Science.

L. A. Hickman and T. A. , The Essential Dewey, vol. 1 (Bloomington: Indiana University Press, 1998), 21. In this respect metaphysics resembles religion and theology. O. , rev. O. Quine, Word and Object (Cambridge, MA: MIT Press, 1960). See W. H. , A Companion to the Philosophy of Science (Oxford: Blackwell, 2000), for discussion. For discussion of these issues see Quine, From a Logical Point of View; Philip Kitcher, Abusing Science: The Case against Scientific Creationism (Cambridge, MA: MIT Press, 1982); and Newton-Smith, A Companion to the Philosophy of Science.

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