world. And thus they blur the line between transcendentalism of God, manifested in the worlds of noumena and phenomena, and the immanent ontological causality of material beings. Kazim Azimov also analyzed the modern Western concepts of Orientalism in colonial and post-colonial perspectives. The second monograph by Kazim Azimov “The problem of man in the religious and philosophical doctrines of Zoroastrianism and Islam” (Baku, 2009) continues his studies in eternally “old” and “new” questions about human existence - ideas related to the valuable world of man in the religious and philosophical doctrines of Zoroastrianism and Islam. The problems of religious and philosophical anthropology of Zoroastrianism and Islam in domestic and foreign academic literature have not been analytically studied before. Kazim Azimov has made the problem of man as the object of his studies in this monograph. In it, the author adheres to the concept of continuity//discontinuity of philosophical thoughts in the countries of the Middle East, including Azerbaijan, Central Eurasia and the Mediterranean, which is based on a contrasting examination of cultures and civilizations in the given region. In connection with this development, within the framework of a strict chronology of the era of antiquity, more precisely before the emergence of Islam in the East and Christianity in the West, it introduces the concept of a Central Eurasian geocultural continuum. Kazim Azimov emphasizes that Zoroastrian philosophical tradition is an integral part of the given cultural space and time. In the past it was a kind of universal language of the ancient Middle East and Azerbaijan. According to this conception, the direction of philosophical developments in the region changes due to the emergence of Christianity and Islam. For the first time, Kazim Azimov exposes the paradigms of the Zoroastrian and Islamic religious-philosophical anthropologies, picks up their convergences. The Zoroastrian and Islamic religious, mystical and philosophical anthropologies are considered not only as an aggregate of beliefs, cults, rituals, but also as definite historical forms of values-laden knowledge about human existence. K. Azimov argues that the sociocultural context, the ideological and worldview contents of Zoroastrianism and Islam, in which traditions play a significant role, set up a common base for philosophical paradigms on the issues of man. According to this conception, the state of things is intimately connected with the nature of the prophetic cultures, which represent not a type of free will, but an exemplar of knowing the totality of immutable truths, revealed