Morrison offers an illuminating study of two linked traditions that have figured prominently in twentieth-century thought: Buddhism and the philosophy of Nietzsche. Nietzsche admired Buddhism, but saw it as a dangerously nihilistic religion; he forged his own affirmative philosophy in reaction against the nihilism that he feared would overwhelm Europe. Morrison shows that Nietzsche's influential view of Buddhism was mistaken, and that far from being nihilistic, it has notable and perhaps surprising affinities with Nietzsche's own project of the transvaluation of (...) all values. (shrink)

Introduction -- Reconstructing Nīsābūrī's early education -- Nīsābūrī's early scientific thought -- Nīsābūrī's early religious thought -- Astrology motivating inductions about God's power -- Nīsābūrī's later scientific thought -- The impact of science on Nīsābūrī's religious thought -- The limits of science's influence on Nīsābūrī's religious thought -- Conclusion.

This chapter examines various Islamic perspectives on natural theology, and briefly outlines the reasons why the philosophy of Ibn Rusdh does not represent a definition of natural theology in Islam. It then discusses varieties of natural theology and Islam; Kalām texts and revelation; al-Ghazālī's criticism of philosophers; Nizām al-Dīn al-Nīsābūrī's views on the reasoned study of nature; natural theology and religious obligations; Sharī'a and natural law; and reactions to Darwin in the nineteenth- and early twentieth-century Near East.

In an influential article, A. I. Sabra identified an intellectual trend from twelfth and thirteenth-century Andalusia which he described as the ‘‘Andalusian revolt against Ptolemaic astronomy.” Philosophers such as Ibn Rushd, Ibn Tufayl, and Maimonides objected to Ptolemy’s theories on philosophic grounds, not because of shortcomings in the theories' predictive accuracy. Sabra showed how al-Bitrūjī's Kitāb al-Hay'a attempted to account for observed planetary motions in a way that met the philosophic standards of those philosophers and others. In Nūr al-‘ālam, the (...) subject of this article, Joseph ibn Joseph ibn Nahmias endeavoured to improve upon al-Bitrūjī’s models. Levi Ben Gerson's Hebrew writings on astronomy criticized al-Bitrūjī, but Ibn Nahmias did not mention them. Nūr al-‘ālam deserves attention, too, because it is the first Arabic text on theoretical astronomy by a Jewish author to come to light. In the body of this article, I will describe and analyze Ibn Nahmias’ theory, from Nūr al-‘ālam, for the motion of the sun. (shrink)

In an influential article, A. I. Sabra identified an intellectual trend from twelfth and thirteenth-century Andalusia which he described as the ‘‘Andalusian revolt against Ptolemaic astronomy.” Philosophers such as Ibn Rushd , Ibn Tufayl , and Maimonides objected to Ptolemy’s theories on philosophic grounds, not because of shortcomings in the theories' predictive accuracy. Sabra showed how al-Bitrūjī's Kitāb al-Hay'a attempted to account for observed planetary motions in a way that met the philosophic standards of those philosophers and others. In Nūr (...) al-‘ālam , the subject of this article, Joseph ibn Joseph ibn Nahmias endeavoured to improve upon al-Bitrūjī’s models. Levi Ben Gerson's Hebrew writings on astronomy criticized al-Bitrūjī, but Ibn Nahmias did not mention them. Nūr al-‘ālam deserves attention, too, because it is the first Arabic text on theoretical astronomy by a Jewish author to come to light. In the body of this article, I will describe and analyze Ibn Nahmias’ theory, from Nūr al-‘ālam , for the motion of the sun. (shrink)