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'Ancient Egyptian philosophy' is a term used by some authors to refer to ancient Egyptian literature which is considered to have a philosophical aspect, commonly referred to as 'wisdom literature'. There is some debate regarding its true scope and nature.[1]
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Further information: Wisdom literature § Ancient Egyptian literature |
One Egyptian figure sometimes considered an early 'philosopher' is Ptahhotep.[2] He served as vizier to the pharaoh in the late 25th, early 24th century BC. Ptahhotep is known for his work on ethical behavior, called The Maxims of Ptahhotep. The work, which is believed to have been compiled by his grandson Ptahhotep Tjefi, is a series of 37 letters or maxims addressed to his son, Akhethotep, speaking on such topics as daily behavior and ethical practices.[3][4]
Dag Herbjørnsrud, writing for the American Philosophical Association, describes the 3200-year-old manuscript "The Immortality of Writers", or "Be a Writer" (c. 1200 BC), as a "remarkable example of classical Egyptian philosophy."[5] The manuscript, attributed to the writer Irsesh, states:
Man perishes; his corpse turns to dust; all his relatives return to the earth. But writings make him remembered in the mouth of the reader. A book is more effective than a well-built house or a tomb-chapel, better than an established villa or a stela in the temple! [...] They gave themselves a book as their lector-priest, a writing-board as their dutiful son. Teachings are their mausolea, the reed-pen their child, the burnishing-stone their wife. Both great and small are given them as their children, for the writer is chief.[6]
Herbjørnsrud writes:
Theology and cosmology were central concerns in Egyptian thought. Perhaps the earliest form of a monotheistic theology also emerged in Egypt, with the rise of the Amarna theology (or Atenism) of Akhenaten (14th century BCE), which held that the solar creation deity Aten was the only god. This has been described as a "monotheistic revolution" by egyptologist Jan Assmann, though it also drew on previous developments in Egyptian thought, particularly the "New Solar Theology" based around Amun-Ra.[7][8] These theological developments also influenced the post-Amarna Ramesside theology, which retained a focus on a single creative solar deity (though without outright rejection of other gods, which are now seen as manifestations of the main solar deity). This period also saw the development of the concept of the ba (soul) and its relation to god.[8] According to Goldwasser (2006) the Hyksos king Apophis (c. 1550 BC) may have been "the first to introduce into the history of ideas, the option of a "single god and no other," the first step on the long winding road of monotheism".[9]
In his fictional account of the Egyptian character Busiris, the Greek rhetorican Isocrates (b. 436 BC) states that:
"Furthermore, the cultivation of practical wisdom may also reasonably be attributed to Busiris. For example, he saw to it that from the revenues of the sacrifices the priests should acquire affluence, but self-control through the purifications prescribed by the laws, and leisure by exemption from the hazards of fighting and from all work. And the priests, because they enjoyed such conditions of life, discovered for the body the aid which the medical art affords, not that which uses dangerous drugs, but drugs of such a nature that they are as harmless as daily food, yet in their effects are so beneficial that all men agree the Egyptians are the healthiest and most long of life among men; and then for the soul they introduced philosophy's training, a pursuit which has the power, not only to establish laws, but also to investigate the nature of the universe."[10]
