Search results for 'Yaḥyá Ibn ʻAdī' (try it on Scholar)

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  1. Santiago Escobar Gómez & Juan Carlos González López (2006). La polémica trinitaria entre Yahya ibn 'Adí y al-Kindí. Anales Del Seminario de Historia de la Filosofía 23 (2):75-97.score: 90.0
    The aim of this paper is to prove how what is apparently a mistake made by Plutarch, wheter deliberate or not, in his reference to the arson attack of Caesar´s soldiers in Alexandria as the end of the famous Library, show us the common sense of the term “bibliotheke” from that time up to now. Coming to this conclusion has required a detailed analysis of the Library of Alexandria since its birth applying Aristotelian doctrine to its configuration not only as (...)
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  2. Gerhard Endress (1977). The Works of Yahyā Ibnʼadī: An Analytical Inventory. Reichert.score: 90.0
     
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  3. Yaḥyá Ibn ʻAdī (2002). The Reformation of Morals: A Parallel Arabic-English Text. Brigham Young University Press.score: 59.0
    Under the title The Reformation of Morals , the tenth-century Syrian Orthodox scholar Yahya ibn 'Adi offered encouragement to the effort to promote moral perfection, especially among kings and other members of the social elite: his tract, on the social virtues and vices, gives extensive advice about the cultivation of the former and the extirpation of the latter. Where there are many echoes of Hellenistic moral philosophy in his presentation, the topical profile of the work and the language the author (...)
     
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  4. Cecilia Martini Bonadeo (2007). The Arabic Aristotle in the 10th Century Bagdad: The Case of Yaiya Ibn 'Adi's Commentary on Metaph. Alpha Elatton. Veritas 52 (3).score: 42.0
    In this study, we want to show, through the analysis of a Christian author of the 10th. century, how commentaries on the works of Aristotle were continuously made, from the Greek commentators until Averroes. Taking as an example some texts of the Metaphysics, we can see that, even without direct contact with the original Greek version, several translations, both from the Greek and the Syriac, were compared by the author. In those cases, it was not only a translation, but also (...)
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  5. Rafaela Castrillo Márquez (1986). Yahyà B. Hudayl, Iniciador de Ibn Al-Jatib En El Conocimiento de la Ciencia Médica. Al-Qantara: Revista de Estudios Árabes 7 (1):13-18.score: 36.0
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  6. Kenneth M. Amaeshi & Bongo Adi (2007). Reconstructing the Corporate Social Responsibility Construct in Utlish. Business Ethics 16 (1):3–18.score: 30.0
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  7. L. L. B. PhD, Livne Adi & Mali Eherenfeld RN PhD (2003). A Philosophy Underlying Excellence in Teaching. Nursing Philosophy 4 (3):249–254.score: 30.0
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  8. Nili Tabak, Livne Adi & Mali Eherenfeld (2003). A Philosophy Underlying Excellence in Teaching. Nursing Philosophy 4 (3):249-254.score: 30.0
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  9. Mitri E. Shanab & Khawla A. Yahya (1978). A Cross-Cultural Study of Obedience. Bulletin of the Psychonomic Society 11 (4):267-269.score: 30.0
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  10. Jerome H. Barkow, Nurpudji Astuti Taslilm, Veni Hadju, Elly Ishak, Faisal Attamimi, Sani Silwana, Djunaidi M. Dachlan & A. Yahya (2001). Social Competition, Social Intelligence, and Why the Bugis Know More About Cooking Than About Nutrition. Proceedings of the British Academy 110:119-147.score: 30.0
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  11. Kristell Trego (2013). Les actes de l'homme : La philosophie et les « Livres ». Laval Théologique Et Philosophique 69 (2):295-308.score: 30.0
    Kristell Trego | Résumé : Qui agit quand j’agis ? Cet article s’intéresse à la réception philosophique de deux versets scripturaires, Jn 15,5 et Ph 2,13, qui, l’un comme l’autre, énoncent une certaine intervention de Dieu dans les actes que l’homme effectue. On prend en premier lieu en considération l’occasionnalisme malebranchiste. On envisage ensuite, au sein du kalâm, le courant asharite, souvent présenté comme « occasionnaliste », et sa réfutation par le philosophe chrétien de l’école de Baghdad Yaḥyâ ibn ‘Adî. (...)
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  12. Hârun Yahya (2003). Islam and Karma. Ta-Ha Publishers.score: 30.0
     
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  13. Hârun Yahya (2001). Solution, the Values of the Qurʼan. Ta-Ha.score: 30.0
     
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  14. Hans Daiber (2013). Humanism: A Tradition Common to Both Islam and Europe. Filozofija I Drustvo 24 (1):293-310.score: 28.0
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  15. Tom Adi (2007). A Theory of Semantics Based on Old Arabic. In R. Gudwin & J. Queiroz (eds.), Semiotics and Intelligent Systems Development. Idea Group Inc.. 176.score: 20.0
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  16. Ghasem Kakaie (2007). The Extroversive Unity of Existence From Ibn 'Arabi's and Meister Eckhart's Viewpoints. Topoi 26 (2):177-189.score: 18.0
    A proper understanding of the Sufi doctrine of the unity of existence is essential for following the later developments of Islamic philosophy. The doctrine of the unity of existence is divided into introversive and extroversive aspects, the former dealing with the unity of the soul of the mystic with God, and the latter with the unity of the cosmos with God. Here this latter aspect of the doctrine is explained through a comparison of the views of Ibn ‘Arabi and Meister (...)
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  17. Mehmet Karabela (2013). Between Jadal and Burhān: Reading Post-Classical Islamic Intellectual History Through Ibn Ṭufeyl’s Novel Ḥayy B. Yaḳẓān. JOURNAL OF THE FACULTY OF DIVINITY OF ANKARA UNIVERSITY 54 (2):77-93.score: 18.0
    This article opens a new discussion in the field of post-classical Islamic intellectual history by showing how literature and intellectual history are two inseparable and interdependent fields through an analysis of Ibn Ṭufayl’s novel, Ḥayy b. Yaqẓān. To this end, the article first examines the tension between the two concepts of jadal and burhān, which have affected much of the currents in classical Islamic intellectual history, and does so by assessing the three main figures in Ibn Ṭufayl’s novel: Ḥayy, Absāl (...)
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  18. Mohsen Javadi (2007). Ibn Sina and the Status of Moral Sentences. Topoi 26 (2):247-254.score: 18.0
    There are some texts about moral sentences in the Islamic logical literature especially in the logical books of Ibn Sina that have been interpreted in completely opposite ways. Relying on these texts, some scholars take Ibn Sina to be proposing a non-cognitive theory of ethics and to the contrary some scholars hold that he is a proponent of a sort of moral intuitionism. Reflecting on the alleged textual evidence in Ibn Sina’s books, I propose a middle way in the interpretation (...)
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  19. Ryan Szpiech (2010). In Search of Ibn Sīnā's “Oriental Philosophy” in Medieval Castile. Arabic Sciences and Philosophy 20 (2):185-206.score: 18.0
    Abstract. Scholars have long debated the possibility of a mystical or illuminationist strain of thought in Ibn Sīnā 's body of writing. This debate has often focused on the meaning and contents of his partly lost work al-Mashriqiyyūn (The Easterners), also known as al-Ḥikma al-Mashriqiyya (EasternWisdom), mentioned by Ibn Sīnā himself as well as by numerous Western writers including Ibn Rushd and Ibn Ṭufayl. A handful of references to what is called Ibn Sīnā 's “Oriental Philosophy” are also found in (...)
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  20. Ahmed Shafik (2012). Los diversos tipos del lenguaje en "Miftāḥ al-sa'āda" de Ibn al-'Arīf (m. 536/1141). 'Ilu. Revista de Ciencias de Las Religiones 17:185-209.score: 18.0
    Study that try to expose and to define the different types of the language as the juridical, theological, and ascetic-mystical in Miftāḥ al-sa‘āda [Key of Happiness] of Ibn al-‘Arīf. Types that are analyzed in details, to conclude with the influence of the Sufi language of Ibn al-‘Arīf in Ibn ‘Arabī’s work, supporting on considerations of semantic as well as mystical nature.
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  21. Cecilia Cintra Cavaleiro de Macedo (2012). Keter Malkhut (Coroa Real) e a mística filosófica de Ibn Gabirol (Keter Malkhut (Kingly Crown) and the philosophical mysticism of Ibn Gabirol) - DOI: 10.5752/P.2175-5841.2012v10n27p728. [REVIEW] Horizonte 10 (27):728-756.score: 18.0
    Ibn Gabirol foi um poeta e filósofo judeu espanhol que viveu no século XI. Sua filosofia racional, redigida em árabe, parece ser completamente desvinculada de sua poesia religiosa hebraica, considerada mística. Alguns estudiosos entendem que entre mística e filosofia existe um antagonismo insuperável. Redigido no período de formulação da Kabbalah , o poema Keter Malkhut , pela estreita relação que seu conteúdo mantém com alguns elementos filosóficos usados pelo autor, foi freqüentemente interpretado como mera alegoria estética para o sistema metafísico (...)
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  22. Cecilia Cintra Cavaleiro de Macedo (2012). Ibn Gabirol e a origem do mundo: apontamentos sobre a questão da unidade. Trans/Form/Ação 35 (SPE):43-66.score: 18.0
    Ibn Gabirol apresenta, em sua obra Fons Vitae, um modelo metafísico baseado no hilemorfismo universal, ou seja, na presença de matéria e de forma em todos os seres, tanto corpóreos quanto espirituais. Embora considerado um autor neoplatônico, Ibn Gabirol não explicita propriamente uma henologia, mas parte das realidades sensíveis e corpóreas em direção às mais sutis. Este artigo pretende inverter essa apresentação do autor, buscando redesenhar sua metafísica a partir da Essência Primeira até o fim da criação. Para tanto, o (...)
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  23. Ahmed Shafik (2012). Filosofía y mística de Ibn al-'Arīf: Su Miftāḥ al-sa 'āda. Anales Del Seminario de Historia de la Filosofía 29 (2):443-448.score: 18.0
    El presente artículo empieza con una breve exposición de los datos más significativos sobre la vida y obra del sufí almeriense Ibn al-‘Arīf (d. 536/1141). A continuación se habla de su formación filosófica y sufí. Finalmente, se reúnen y traducen diversos pasajes de Miftāḥ al-sa‘āda que hacen referencia a la filosofía y la mística. Se contrastan a la vez sus opiniones con anteriores sufíes andalusíes como Ibn Masarra e Ibn Jamīs de Évora.
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  24. Miguel Attie Filho (2007). Ibn Sina (avicena): O intelecto E a cura da Alma. Veritas 52 (3).score: 18.0
    This article presents a translation of the prologue of the work “Al-Sifa’” written by Ibn Sina (980-1037.C.) and argues elements on the question of the soul and the intellect. KEY WORDS – Ibn Sina. Avicenna. Arabic Philosophy. Soul. Intellect.
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  25. Jamil Ibrahim Iskandar (2011). O de Anima de aristóteles E a concepção Das faculdades da Alma no kitáb al-nafs (livro da Alma, de Anima) de Ibn Sina (avicena). Trans/Form/Ação 34 (3):41-49.score: 18.0
    Este artigo apresenta uma comparação conceitual entre a obra De anima, de Aristóteles, e a concepção das faculdades da alma no Kitáb al-Nafs – edição árabe – (Livro da Alma, De anima), de Ibn Sina (Avicena), com o intuito de mostrar similitudes e in#uências de Aristóteles sobre o pensamento de Ibn Sina, nessa temática. Destaca, ainda, como e a época em que o estagirita foi recebido em terras do Islã, indicando o seu primeiro receptor, o &lósofo Al-Kindi, assim como, de (...)
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  26. Aydogan Kars (2013). Two Modes of Unsaying in the Early Thirteenth Century Islamic Lands: Theorizing Apophasis Through Maimonides and Ibn 'Arabī. [REVIEW] International Journal for Philosophy of Religion 74 (3):261-278.score: 18.0
    This comparative study juxtaposes two celebrated medieval examples of negative speech, apophasis, and theorizes the languages of unsaying in the great medieval thinkers, Maimonides (d.1204) and Ibn ‘Arabī (d.1240). The paper coins a distinction between ‘asymmetrical’ versus ‘symmetrical’ approaches to language as a heuristic to analyze the two philosophical apophatic accounts comparatively. While apophatic thinkers in Neoplatonic traditions generally oscillate between these two poles in their various apophatic moments, the paper argues that Maimonides and Ibn ‘Arabī represented the climax of (...)
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  27. Cecilia Cintra Cavaleiro de Macedo (2007). Neoplatonismo e Aristotelismo no hilemorfismo universal de IBN Gabirol (AVICEBRON). Veritas 52 (3).score: 18.0
    This article discusses neoplatonic and aristotelian presence in Ibn Gabirol metaphysics. With this aim, Plotinus and Gabirol’s are confronted in some of the main points, where the resemblance had already been pointed: the First Principle, the intermediary between God and the world and the universal matter. Once the differences between the approaches of these authors regarding such questions have been identified, some contributions which may come from the works of Aristotle will be briefly presented, in order to clarify the origin (...)
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  28. Jamal Rachak (2009). Ibn Bajja's Noetic. Anales Del Seminario de Historia de la Filosofía 26:81-95.score: 18.0
    This paper aims at elaborating a very special topic relative to the medieval philosophy; particularly, the question of noetic as was dealt with by a philosopher of the Islamic occident. Although the article is but the first part of the whole work, it still reveals the originality and the innovative tendency brought about this philosopher. What is most essential in Ibn Bajja’s noetic is the absence of intellect in power and the presence of intellect in act, in the design of (...)
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  29. Jorge Pascual Asensi (2009). Quien persiste en sus miradas hace perdurar su aflicción: ontología de Amor en el Islam a través del Kitâb al-Zahra de Ibn Dâwud de Ispahán. Anales Del Seminario de Historia de la Filosofía 26:63-80.score: 18.0
    Se presenta en este trabajo la traducción comentada del primer capítulo del Kitâb al-Zahra de Ibn Dâwûd de Ispahán (m. 909), recopilación poética y teoría sobre la concepción amatoria del pensamiento neoplatónico bagdadí. El texto supone una adecuación a la tradición islámica de las teorías de origen aristotélico y platónico sobre el amor, aunque fundamentada en la tradición poética de los árabes y en la preceptiva moral atribuida a Mahoma. En él se aborda, desde un punto de vista ontológico, la (...)
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  30. Sin Autor (2002). Simposio Internacional sobre Ibn Hazm. 'Ilu. Revista de Ciencias de Las Religiones 19 (5):265-267.score: 18.0
    The author makes a study of the problem of love understood as meeting of the two parts of a soul-sphere. It is a Greek myth that has had a long tradition in the Arabic literature on love. The author is centered in Ibn Hazm of Cordoba.
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  31. Stefano Bigliardi (2014). Who's Afraid of Theoscientography? An Interpretative Hypothesis on Harun Yahya. Zygon 49 (1):66-80.score: 18.0
    I scrutinize the ideas and works of the Turkish religious leader and author Adnan Oktar/Harun Yahya. I argue for a new definition of Yahya as the representative of what I call theoscientography, proposing to study his work according to such a model rather than in the light of his “Islamic creationism”.
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  32. Rafael Ramón Guerrero (2002). El pensamiento griego en la lógica de Ibn Hazm: Su "Kitab al-taqrib". Anales Del Seminario de Historia de la Filosofía 19:27-38.score: 18.0
    El primer libro consagrado a la lógica escrito por un autor andalusí que se nos ha conservado es el Kitªb al-taqrÌb li-Êadd al-manðiq ("Aproximación a la definición de la lógica") del cordobés Ibn ¿azm (m.1063). En él, su autor pretende adecuar la lógica al lenguaje sencillo de los juristas. Aquí se señala cómo este importante escrito puede depender de la escuela lógica de Bagdad.
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  33. Jamil Ibrahim Iskandar (2012). Avicena (Ibn Sina, 980-1037) e o argumento metafísico da unicidade de Deus na hermenêutica alcorânica. Trans/Form/Ação 35 (SPE):31-42.score: 18.0
    Este artigo apresenta uma tradução da hermenêutica sobre a unicidade de Deus de um capítulo (sura) do Alcorão, de acordo com o pensamento de Avicena (Ibn Sina). É o capítulo denominado capítulo do Monoteísmo, cujo número é 112 no Alcorão. Antes, porém, há uma introdução sobre o que representou o Alcorão nos primórdios do Islã e a sua influência no desenvolvimento da filosofia e da teologia em terras do Islã. Nesse texto, pode ser constatado que, na doutrina islâmica, o primeiro (...)
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  34. Hossein Moradi (2014). The Imagination: Distance and Relation in Maurice Blanchot and Ibn'Arabi. Journal for the Study of Religions and Ideologies 13 (38):57-77.score: 18.0
    Blanchot discusses two versions of imagination. The first version, as the copy of an object, is premeditated or provoked by the conscious process of the mind, whereas in the second version, of the image, a thing becomes a complete empty space outside human consciousness and finds the opportunity to shine itself in itself and for itself. The object never resembles anything but itself, the image of itself. This paper argues that with Blanchot, the human in confrontation with the thing in (...)
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  35. Luis Vivanco Saavedra (2010). La noción de “velo de los sentidos” en el primer libro de la Introducción a la historia universal de Ibn Jaldūn. 'Ilu. Revista de Ciencias de Las Religiones 15:171-192.score: 18.0
    In two parts of his work Introduction to Universal History, Ibn Khaldun studies those perceptions of supernatural character which some individuals possess. In respect to these, an essential notion to him is that of “Veil of the senses”. according to him –and to other previous authors of whom he takes this notion– sensitivity, which is usually a basic element in common human perception, is seen as an obstacle to supernatural perceptions, for these are not reached by the usual means of (...)
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  36. Ahmed Shafik (2009). Los šāḏiliyya e Ibn 'Arabī tras las huellas de Abū Madyan. 'Ilu. Revista de Ciencias de Las Religiones 14:117-132.score: 18.0
    Este artículo presente y analiza el legado de Abū Madyan cuyas bases van a quedar ilustrado perfectamente en el posterior desarrollo del sufismo andalusi-magrebi de origen šāḏilī y la doctrina de ibn ‘Arabī: traduccion española y estudio critico de las evidencias y cotejos textuales, ensenanzas y practicas espirituales y funcionalidad social.
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  37. Raja Ben Slama (2002). “Les sphères divisées”. D'Aristophane à Ibn Hazm. Anales Del Seminario de Historia de la Filosofía 19:039-051.score: 18.0
    The author makes a study of the problem of love understood as meeting of the two parts of a soul-sphere. It is a Greek myth that has had a long tradition in the Arabic literature on love. The author is centered in Ibn Hazm of Cordoba.
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  38. A. I. Sabra (2007). The "Commentary" That Saved the Text. The Hazardous Journey of Ibn Al-Haytham's Arabic Optics. Early Science and Medicine 12 (2):117-133.score: 15.0
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  39. Leigh N. Chipman & Efraim Lev (2008). Take a Lame and Decrepit Female Hyena_…: A Genizah Study of Two Additional Fragments of Sābūr Ibn Sahl's _al-Aqrābādhīn Al-Saghīr. Early Science and Medicine 13 (4):361-383.score: 15.0
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  40. Efraim Lev & Leigh Chipman (2008). Take a Lame and Decrepit Female Hyena…: A Genizah Study of Two Additional Fragments of Sābūr Ibn Sahl's Al-Aqrābādhīn Al-Saghīr. Early Science and Medicine 13 (4):361-383.score: 15.0
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  41. Pablo Beneito (2001). La doctrina del amor en Ibn Al-Arabí. Comentario del nombre divino Al-Wadd. Anales Del Seminario de Historia de la Filosofía 18:61.score: 15.0
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  42. Josep Puig Montada (2007). Ibn Al-Muqaffa's Pride in His. Anales Del Seminario de Historia de la Filosofía 24:85-94.score: 15.0
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  43. Mehmet Karabela (2013). Ibn Al-Rawandi. In Ibrahim Kalin (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press.score: 15.0
  44. José Miguel Puerta Vílchez (2000). La belleza del mundo es la belleza de Dios (El núcleo estético del Irfán de Ibn'Arabi) Iª parte. Anales Del Seminario de Historia de la Filosofía 17:77.score: 15.0
    We will intend to evaluate, throughout the two consecutive parts of this study, which is to be considered the status at the very same time hierophanical and cosmological, ontological and anthropological, that dic notion of Beauty invests in te speculative misticism of the anda lusian Muhy¡ al-Din lbn `Arab¡ (1165-1240), known as well as "the gre Este articulo es la ponencia presentada en el Seminario Muhy¡ al-Din ¡bn Arabí -Mawláná faMí al-Din Balji(Mowlavi/ RflmiJ. Das fuentes clásicas para el estudio de (...)
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  45. Ian Richard Netton (1999). Al-Fārābī and His School. Curzon.score: 14.0
    Al-Farabi and His School examines one of the most exciting and dynamic periods in the development of medieval Islam: the period which ran from the late ninth century to the early eleventh century AD. This age is examined through the thought of five of its principal thinkers and named after the first and greatest of these as the "Age of Farabism." Ian Richard Netton demonstrates that the great Islamic philosopher al-Farabi (870-950), called "the Second Master" after Aristotle, produced a recognizable (...)
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  46. Yūsuf Ibn ʻAdī (2011). .score: 14.0
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  47. Yaḥyá ibn Ḥabash Suhrawardī (2007). .score: 14.0
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  48. Yaḥyá ibn Ḥabash Suhrawardī (1998/2006). Suhrawardi: The Shape of Light: Hayakal Al-Nur. Fons Vitae.score: 14.0
    This treatise on the nature and levels of the human soul considers the limitations of human senses and our true or theomorphic essence; the various realms or Centers, including Absolute Mind as well as Ordinary Mind and Divine Mind; the nature of firmaments; and the meaning of pleasure and pain.
     
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  49. Yaḥyá ibn Ḥabash Suhrawardī (1999). The Philosophical Allegories and Mystical Treatises. Mazda Publishers.score: 14.0
     
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  50. Yaḥyá ibn Ḥabash Suhrawardī (2000). The Philosophy of Illumination =. Brigham Young University Press.score: 14.0
    Shihab al-Din al-Suhrawardi was born around 1154, probably in northwestern Iran. Spurred by a dream in which Aristotle appeared to him, he rejected the Avicennan Peripatetic philosophy of his youth and undertook the task of reviving the philosophical tradition of the "Ancients." Suhruwardi's philosophy grants an epistemological role to immediate and atemporal intuition. It is explicitly anti-Peripatetic and is identified with the pre-Aristotelian sages, particularly Plato. The subject of his hikmat al-Ishraq --now available for the first time in English--is the (...)
     
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