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

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  1. Peter Adamson (2010). Yahyá Ibn 'Adi and Averroes on «Metaphysics» Alpha Elatton'. Documenti E Studi Sulla Tradizione Filosofica Medievale 21:343-374.
    L'A. confronta due commenti su quello che nel mondo arabo viene considerato il primo libro della Metaphysica di Aristotele: alpha Elatton. Dopo averne delineato i contenuti e la penetrazione nel mondo arabo grazie alle traduzioni di Ustat e Ishaq ibn Hunayn, l'A. esamina due importanti commenti a quest'opera: Yahyá Ibn 'Adi, un commentatore cristiano della scuola di Baghdad e Averroè . I due autori leggono il testo in modo molto diverso: questo suggerisce una grande differenza tra Averroè e la scuola (...)
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  2.  18
    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.
    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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  3.  1
    Nicholas Rescher (1964). Yahya Ibn 'Adi's Treatise "On the Four Scientific Questions Regarding the Art of Logic". Journal of the History of Ideas 25 (4):572.
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  4. Gerhard Endress (1977). The Works of Yahyā Ibnʼadī: An Analytical Inventory. Reichert.
  5. Yaḥyá Ibn ʻAdī (2002). The Reformation of Morals: A Parallel Arabic-English Text. Brigham Young University Press.
    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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  6.  12
    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: Revista de Filosofia da PUCRS 52 (3):7-20.
    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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  7. 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.
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  8.  1
    Kristell Trego (2013). Les actes de l'homme : La philosophie et les « Livres ». Laval Théologique et Philosophique 69 (2):295-308.
    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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  9. Peter Adamson (2007). Knowledge of Universals and Particulars in the Baghdad School. Documenti E Studi Sulla Tradizione Filosofica Medievale 18:141-164.
    L'analisi dell'aristotelismo «platonizzante» nell'ambito della filosofia araba prima della sistemazione della Shifa di Avicenna, secondo cui Dio non avrebbe conoscenza dei particolari, consente all'A. di dimostrare come ci siano stati anche approcci platonici ad Aristotele , che non sono passati attraverso il filtro dei neoplatonici greci. L'altra cosa significativa è il fatto che all'interno della scuola di Baghdad vi sono modi diversi di intendere lo stato ontologico degli universali. L'A. tenta anche di ridimensionare la figura di al-Farabi all'interno della scuola (...)
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  10. Seyyed Hossein Nasr (1964). Three Muslim Sages: Avicenna, Suhrawardi, Ibn Arabi. Harvard University Press.
     
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  11. Hans Daiber (ed.) (1975). Ein Kompendium der Aristotelischen Meteorologie in der Fassung des Ḥunain Ibn Isḥ'q: Prolegomena Et Parerga I. Brill.
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  12.  36
    Mehmet Karabela (2014). Ibn Al-Rawandi. In Ibrahim Kalin (ed.), The Oxford Encyclopedia of Philosophy, Science, and Technology in Islam. Oxford University Press
    Abū al-Ḥusayn Aḥmad b. Yaḥyā Ibn al-Rāwandī(815–860 or 910), perhaps one of the most controversial figures in early Islamic history, is frequently called the “arch-heretic” (zindīq or mulḥid) of Islam. He was born in Khurasan around 815 CE. but flourished among intellectuals in ninth century in Baghdad. Around the year 854, he left Baghdad to escape political persecution and died either in 860 or in 910, according to some sources. The details of his early life are unknown, and documentation of (...)
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  13.  5
    Hans Daiber (2013). Humanism: A Tradition Common to Both Islam and Europe. Filozofija I Društvo 24 (1):293-310.
  14. John Walbridge (2000). The Leaven of the Ancients Suhrawardi and the Heritage of the Greeks. Monograph Collection (Matt - Pseudo).
     
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  15. John Walbridge (2001). The Wisdom of the Mystic East Suhrawardi and Platonic Orientalism. Monograph Collection (Matt - Pseudo).
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  16. Yahya J. Michot (2008). 'Misled and Misleading' ... 'Yet Central in Their Intellectual Influence!' Ibn Taymiyya's Views on Ikhwan Al-Safa. In Nader El-Bizri (ed.), Epistles of the Brethren of Purity. The Ikhwan Al-Safa' and Their Rasa'il: An Introduction. OUP in Association with the Institute of Ismaili Studies/Institute of Ismaili Studies
     
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  17.  22
    Kenneth M. Amaeshi & Bongo Adi (2007). Reconstructing the Corporate Social Responsibility Construct in Utlish. Business Ethics 16 (1):3–18.
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  18.  9
    Nili Tabak, Livne Adi & Mali Eherenfeld (2003). A Philosophy Underlying Excellence in Teaching. Nursing Philosophy 4 (3):249-254.
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  19.  4
    L. L. B. PhD, Livne Adi & Mali Eherenfeld RN PhD (2003). A Philosophy Underlying Excellence in Teaching. Nursing Philosophy 4 (3):249–254.
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  20. Hârun Yahya (2003). Islam and Karma. Ta-Ha Publishers.
  21. Hârun Yahya (2001). Solution, the Values of the Qurʼan. Ta-Ha.
     
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  22.  3
    Pamela M. Huby (1977). The Ancestor of the Arabic Translation of the De Generatione Animalium of Aristotle. Classical Quarterly 27 (01):237-.
    The Arabic translation of the De Gen. Anim., made at the beginning of the ninth century by Yahyā ibn al-Bitrīq from a Syriac version, contains seven long omissions, noted by Drossaart Lulofs in his edition. Six of these represent approximately 110 letters or a multiple thereof in the Greek: 728b33–729a2 , 761a9–25 , 762a6–8 , 762b34–763a2 , 768a18–20 and 781a7–12 . The seventh omission is too long to be useful, as the scope for accidental errors is too great.
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  23.  2
    John Kelsay (2013). Muslim Discourse on Rebellion. Ethics and International Affairs 27 (4):379-391.
    We can begin with a story. In his account of the reign of Harun al-Rashid, al-Tabari spends considerable time on the matter of Yahya ibn Abdallah. Scion of the family of ‘Ali ibn Abi Talib, Yahya was the leader of a group active in Daylam, a region in present-day Iran. Al-Rashid and other Abbasid leaders laid claim to the territory, but at the time they did not have effective control over it. Ever-sensitive to the challenge presented by sentiment favoring the (...)
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  24. Yūsuf Ibn ʻAdī (2011). .
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  25.  13
    Ian Richard Netton (1999). Al-Fārābī and His School. Curzon.
    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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  26. Yaḥyá ibn Ḥabash Suhrawardī (2007). .
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  27. Yahyá ibn Habash Suhrawardi, Henry Corbin & Seyyed Hossein Nasr (1976). Majmu Ah- I Musannafat-I Shayk-I Ishraq. Anjuman-I Shahanshahi-I Falsafah-I Iran.
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  28. Yaḥyá ibn Ḥabash Suhrawardī (1998/2006). Suhrawardi: The Shape of Light: Hayakal Al-Nur. Fons Vitae.
    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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  29. Yaḥyá ibn Ḥabash Suhrawardī (1999). The Philosophical Allegories and Mystical Treatises. Mazda Publishers.
  30. Yaḥyá ibn Ḥabash Suhrawardī (2000). The Philosophy of Illumination =. Brigham Young University Press.
    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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  31. 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.
    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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  32. Alfred Gierer (2001). Ibn Khaldun on Solidarity (“Asabiyah”)-Modern Science on Cooperativeness and Empathy: A Comparison. Philosophia Naturalis 38 (1):91-104.
    Understanding cooperative human behaviour depends on insights into the biological basis of human altruism, as well as into socio-cultural development. In terms of evolutionary theory, kinship and reciprocity are well established as underlying cooperativeness. Reasons will be given suggesting an additional source, the capability of a cognition-based empathy that may have evolved as a by-product of strategic thought. An assessment of the range, the intrinsic limitations, and the conditions for activation of human cooperativeness would profit from a systems approach combining (...)
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  33.  8
    Stefano Bigliardi (2014). Who's Afraid of Theoscientography? An Interpretative Hypothesis on Harun Yahya. Zygon 49 (1):66-80.
    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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  34.  41
    Ryan Szpiech (2010). In Search of Ibn Sīnā's “Oriental Philosophy” in Medieval Castile. Arabic Sciences and Philosophy 20 (2):185-206.
    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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  35.  24
    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.
    The "Text" and the "Commentary" mentioned in the title of this essay are, respectively, the Kitāb al-Manāzir, or Optics, of al-Hasan ibn al-Haytham, composed in the first half of the fifth/eleventh century, and the Tanqīh al-Manāzir li-dhawī l-absār wa l-basā'ir, written by Abū l-Hasan Kamāl al-Dīn al-Fārisī in the second half of the seventh/thirteenth century. It is known that, so far, only the first five of the seven maqālāt /Books that make up the Arabic text of IH's Optics have been (...)
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  36.  13
    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.
    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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  37.  12
    Sin Autor (2002). Simposio Internacional sobre Ibn Hazm. 'Ilu. Revista de Ciencias de Las Religiones 19 (5):265-267.
    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.  12
    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.
    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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  39.  12
    Ahmed Shafik (2009). Los šāḏiliyya e Ibn 'Arabī tras las huellas de Abū Madyan. 'Ilu. Revista de Ciencias de Las Religiones 14:117-132.
    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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  40.  12
    Raja Ben Slama (2002). “Les sphères divisées”. D'Aristophane à Ibn Hazm. Anales Del Seminario de Historia de la Filosofía 19:039-051.
    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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  41.  20
    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.
    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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  42.  58
    Ghasem Kakaie (2007). The Extroversive Unity of Existence From Ibn 'Arabi's and Meister Eckhart's Viewpoints. Topoi 26 (2):177-189.
    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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  43.  16
    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.
    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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  44.  26
    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.
    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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  45.  15
    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.
    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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  46.  51
    Mohsen Javadi (2007). Ibn Sina and the Status of Moral Sentences. Topoi 26 (2):247-254.
    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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  47.  16
    Jamal Rachak (2009). Ibn Bajja's Noetic. Anales Del Seminario de Historia de la Filosofía 26:81-95.
    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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  48.  15
    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.
    Partiendo, de un lado, de la idea de que la especulación es, para el gnóstico,el espejo en el que se reflejan los misterios divinos, cuyo eco percibe asu vez la razón discursiva , y partiendo, de otro, de la exploración intra-lingilística o gramatosófica emprendida por elgnóstico andalusí Ibn al-’Arabi, ofrecemos al lector una traducción comentadade una breve sección del penúltimo capítulo de Las Revelaciones de LaMeca, su principal obra. Nos centraremos, a tal fin, en las diferentes modulacionesmorfológicas y semánticas de (...)
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  49.  12
    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.
    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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  50.  15
    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.
    Sābūr ibn Sahl's al-Aqrābādhīn al-saghīr is the earliest Arabic pharmacopoeia known to have survived. Finding fragments of Sābūr's pharmacopoeia in the Cairo Genizah shows that it was used by the medical practitioners of the Jewish community of Cairo, possibly long after it is supposed to have been superceded by other works. We present here a synoptic edition of two Arabic fragments, T-S Ar. 40.5 and Ar. 41.90. These fragments overlap to a large extent, but are not exactly the same. We (...)
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