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Omar Khayyám : Some Facts and Fallacies

Omar Khayyám : Some Facts and Fallacies by Reynold A. Nicholson.
In: Aberdeen University Review. Nr. 2 (1914), Feb., p. 138-142

Since FitzGerald introduced him to Europe, Omar Khayyám has enjoyed a world-wide reputation exceeding that of all the rest of the Persian poets together. Does he deserve it? What was his character and philosophy? Was he a materialist or a mystic, or neither? How far is the English version an original poem, and can we fairly use it as a key to the riddle? These are some of the questions that I am going to discuss and in part, I hope, to answer.

Schopenhauer and Omar Khayyam

Schopenhauer and Omar Khayyam. Phelps, William Lyon. The New England and Yale Review, 49 (1888) 224 (November), p. 328–336.

Umar Khayyam

Umar Khayyam. Mehdi Aminrazavi; Glen van Brummelen
In: The Stanford Encyclopedia of Philosophy, Spring 2017

Summary

The authors argue that Umar Khayyam was a philosopher-sage (ḥakīm) and a spiritual-pragmatist whose Rubā‘iyyāt should be seen as a philosophical commentary on the human condition. The salient features of Umar Khayyam’s pioneering work in various branches of mathematics were also discussed. Khayyam’s mathematical genius not only produced the most accurate calendar to date, but the issues he treated remained pertinent up until the modern period. For Khayyam, there are two discourses, each of which pertains to one dimension of human existence: philosophical and poetic. Philosophically, Khayyam was the last Peripatetic in the Persian speaking world before philosophical thinking eclipsed the Eastern part of the Islamic world for several centuries. Khayyam defended rationalism against the rise of orthodoxy and made an attempt to revive the spirit of rationalism which was so prevalent in the first four centuries in Islam. Poetically, Khayyam represents a voice of protest against what he regards to be a fundamentally unjust world. Many people found in him a voice they needed to hear, and centuries after he had died his works became a venue for those who were experiencing the same trials and tribulations as Khayyam had.

Study of Socratic Irony and Romantic Irony in Khayyam, Abol-ala and Schopenhauer’s Quatrains

Study of Socratic Irony and Romantic Irony in Khayyam, Abol-ala and Schopenhauer’s Quatrains. Ahmad Forouzanfar, Shahla Khalilollahi, Maryam Mousavi.
In: International Journal of Applied Linguistics & English Literature, Sept. 2019. Pp. 72-76.

Summary:
In this article we are determined to review Socratic irony, romantic and ironic structures of Khayyam’s quatrains and the ones attributed to him and explain the place of Khayyam as an ironist among other thinkers of the world, according to the meaning of romantic irony and Socratic irony in his quatrains.

General virtues of Umar Khayyam’s philosophical views

General virtues of Umar Khayyam’s philosophical views. Gulnoza Akramovna Yunusova.
In: International Scientific Journal of Theoretical and Applied Science, vol. 85 (2020), nr. 5, p. 328-332.

Summary:
The article describes the interpretation of the works of Umar Khayyam and their philosophical concepts. Khayyam attracted the attention of all as a person who did not follow any of the various categories of his time with his whole being, and who had an independent opinion and position. On the other hand, he seems to have been a more cautious man. After all, not everyone was able to live long in a very delicate and complex period and avoid severe conflicts.