The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.

Manichaeism

a religious teaching that arose in the Near East in the third century as a synthesis of Chaldean-Babylonian, Persian (Zoroastrianism, Mazdaism, and Parsi), and Christian myths and rituals. It is usually linked with Gnosticism.

The term “Manichaeism” is derived from the name of the founder of the religion, the semilegendary Mánes, or Mani (c. 216-c. 277). According to tradition he propagated his teaching in Persia, Middle Asia, and India. About seven works of religious and ethical content are attributed to him. The pessimistic notion that evil is coeternal with being provided the basic content of Manichaeism. Taking issue with Christianity, Manichaeism teaches that evil is as independent a principle as good. Although he linked evil with matter and good with light as spirit, Mánes—in contrast to the Neoplatonists—did not consider darkness or matter the consequence of the extinction of light. In Manichaeism the kingdom of darkness stands opposed to the kingdom of light as an equal. World history is seen as a struggle between light and darkness, between good and evil, between god and the devil. In the attack of darkness on light, part of the light was imprisoned by darkness. The meaning of subsequent history can be found in the liberation of the imprisoned light. According to Manichaeism, man has a dual nature—he is a creation of the devil, yet he was created in the image of a heavenly “luminous first man” and contains elements of light in himself.

Manichaeism was persecuted everywhere for its opposition to the predominant religions; however, it spread as far as Spain in the West and China in the East. It was seen in the West by Christianity as a Christian heresy. In the eighth century it became the predominant religion in the Uighur kingdom. During the eighth and ninth centuries Manichaeism was persecuted by the followers of Islam. Later, it ceased to exist as a separate religion in both Europe and Asia. (It was definitely prohibited in China in the late 14th century.) The teaching concerning the dualism of good and evil that Manichaeism spread was later developed in Europe by the Paulicians, the Bogomils, and the Cathars and in the Orient by the Persian Mazdakites.

REFERENCES

D’iakonov, M. M. Ocherk istorii drevnego Irana. Moscow, 1961. (With bibliography.)
Alfaric, P. Les Ecritures manicheennes, vols. 1-2. Paris, 1918.
Burkitt, F. C. The Religion of the Manichees. Cambridge, 1925.
Schaeder, H. H. Urform und Fortbildungen des manichdischen Systems. Leipzig, 1927.
Jackson, A. V. W. Researches in Manichaeism. New York, 1932.
Puech, H. Le Manicheisme: Son Fondateur, sa doctrine. Paris, 1949. (With bibliography.)
Widengren, G. Mani und der Manichäismus. Stuttgart, 1961.
Ort, L. I. R. Mani: A Religio-historical Description of His Personality. Leiden, 1967.

A. N. CHANYSHEV

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References in periodicals archive

THE AFFIRMATION of Manicheanism has led commentators to view the opening of Fanon s Wretched as a retreat from questions regarding the "ambivalences of identification" touched upon in Fanon's previous writings, most specifically with his invocation of Lacanian psychoanalysis and its mirror stage of the T to approximate the question of "black psychopathology" (1) in chapter six of Black Skin, White Masks.

On Fanon's Manichean delirium

As Gibson argues in his introduction, the foundational elements of his ideology can be found surrounding us today: Manicheanism and the polarized geographies of race and class; negation of economic and political power through a dialectical struggle; unification along forged lines of racial allegiance.

Nigel Gibson (ed.), Living Fanon: Global Perspectives

(27) In the face of the deterministic strain of Manicheanism, Augustine emphasized the role played by free will.

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of Ottawa, Canada), represents the emergence or evolution of scholastic, interpretive tradition within Manicheanism and is particularly striking in its use of five-part patterns, when the canonical discourse of the religion's founder, Mani, placed the emphasis on triads.

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Munichaean Delirium: Decolonizing the Judiciary and Islamic Renewal in the Sudan, 1898-1985

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Even the French philosopher, Jean-Paul Sartre, defended Israel against the Manicheanism of the gauchistes (leftists) in France in the early 1970s (9).

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