German philosopher Karl Jaspers coined the term the Axial Age (Achsenzeit in the German language original) to describe the period from 800 BCE to 200 BCE, during which, according to Jaspers, similarly revolutionary thinking appeared in China, India and the Occident. The period is also sometimes referred to as the Axis Age.

Jaspers, in his Vom Ursprung und Ziel der Geschichte (The Origin and Goal of History), identified a number of key Axial Age thinkers as having had a profound influence on future philosophy and religion, and identified characteristics common to each area from which those thinkers emerged. Jaspers saw in these developments in religion and philosophy a striking parallel without any obvious direct transmission of ideas from one region to the other, having found no recorded proof of any extensive inter-communication between Ancient Greece, the Middle East, India and China. Jaspers held up this age as unique, and one which to compare the rest of the history of human thought to. Jaspers' approach to the culture of the middle of the first millennium BCE has been adopted by other scholars and academics, and has become a point of discussion in the history of religion.

A pivotal age

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Jaspers argued that during the Axial Age "the spiritual foundations of humanity were laid simultaneously and independently... And these are the foundations upon which humanity still subsists today". as quoted in These foundations were laid by individual thinkers within a framework of a changing social environment.

Thinkers and movements

Jaspers' axial shifts included the rise of Platonism, which would later become a major influence on the Western world through both Christian and secular thought throughout the Middle Ages and into the Renaissance. Buddhism, another of the world's most influential philosophies, was founded by Siddhartha Guatama who lived during this period. In China, Confucianism arose during this era, where it remains a profound influence on social and religious life. Zoroastrianism, another of Jaspers' examples, is crucial to the development of monotheism. Jaspers also included the authors of the Upanishads, Laozi, Homer, Socrates, Parmenides, Heraclitus, Thucydides, Archimedes, Elijah, Isaiah, Jeremiah, and Deutero-Isaiah as Axial figures. Jaspers held Socrates, Confucius and Siddhartha Guatama in especially high regard, describing them as exemplary human beings, or as a "paradigmatic personality". cited in

Characteristics of the Axial Age

Jaspers described the Axial Age as "an interregnum between two ages of great empire, a pause for liberty, a deep breath bringing the most lucid consciousness".Jaspers, 1953, p.51 quoted in Armstrong, p. 367 Jaspers was particularly interested in the similarities in circumstance and thought of the Age's figures. These similarities included an engagement in the quest for human meaning. and the rise of a new elite class of religious leaders and thinkers in China, India and the Occident. The three regions all gave birth to, and then institutionalised, a tradition of travelling scholars, who roamed from city to city to exchange ideas. These scholars were largely from extant religious traditions; in China, Confucianism and Taoism; in India, Hinduism, Buddhism, Jainism; in the Occident, the religion of Zarathustra; in Canaan, Judaism; and in Greece, sophism and other classical philosophy.

Jaspers argues that these characteristics appeared under the same sociological circumstances: China, India and the Occident each comprised multiple small states engaged in internal and external struggles.

The term and the theory

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The word axial in the phrase Axial Age means pivotal. The name comes from Jaspers' use of the German word Achse, which means both "axis" and "pivot".

German sociologist Max Weber played an important role in Jaspers' thinking. Shmuel Eisenstadt argues in the introduction to The Origins and Diversity of Axial Age Civilizations that Max Weber's work in his Confucianism and Taoism, The Sociology of Hinduism and Buddhism and Ancient Judaism provided a background for the importance of the period, and notes parallels with Eric Voegelin's Order and History. Wider acknowledgement of Jaspers' work came after he presented it at a conference and published it in Dædalus in 1975, and Jaspers' suggestion that the period was uniquely transformative and important generated discussion amongst other scholars, such as Johann Aranason.

Religious historian Karen Armstrong explored the period in her The Great Transformation, and the theory has been the focus of academic conferences. Usage of the term has expanded beyond Jaspers' original formulation. Armstrong argues that the Enlightenment was a "Second Axial Age", including thinkers such as Isaac Newton, Sigmund Freud and Albert EinsteinArmstrong, p.356, and that religion today needs to return to the transformative Axial insightsArmstrong, pp.390-399. In contrast, it has been suggested that the modern era is a new Axial Age, wherein traditional relationships between religion, secularity and traditional thought are changing., The term has also appeared outside academia; it has been adopted by Axial Age Publishing. Axial Age Publishing. URL accessed June 14 2006.

Further reading

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• Shmuel Eisenstadt (1982). The Axial Age: The Emergence of Transcendental Visions and the Rise of Clerics. European Journal of Sociology 23(2):294–314.

Notes and references

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External links

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• Religions Timeline - Sacred-Texts timeline

Historical eras | History of religion | History of philosophy

Achsenzeit