1. Uyun al-hikma, et l'opuscule d'Abu'l Faraj et la réfutation d'Ibn Sina, édité et annoté par H.Z. Ülken.--2. Les opuscules d'Ibn Sina, et Le livre de la différence entre l'esprit et l'âme, par Qosta b. Luqa; édité, étudié et onnoté [sic] par H.Z. Ülken.--3. Aşkın mâhiyeti hakkında risâle, neşreden ve Türkçeye çeviren A. Ateş.

RésuméAristote n'a pas développé une théorie de la quantification du prédicat, mais une étude récente de Hasnawi a montré qu'Ibn Sīnā a consacré à celle-ci une étude rigoureuse. Assumant la structure aristotélicienne sujet-prédicat, Ibn Sīnā qualifie les propositions qui comportent un prédicat quantifié, de propositions déviantes. Une conséquence de cette approche avicennienne est que la seconde quantification est absorbée par le prédicat. La distinction claire ainsi opérée entre un sujet quantifié, qui pose le domaine de la quantification, et (...) une partie prédicative, qui construit une proposition sur ce domaine, correspond structurellement à la distinction, faite dans la théorie constructive des types, entre le type des ensembles et le type des propositions.Aristote n'a pas non plus combiné son analyse logique de la quantification avec sa théorie ontologique des relations ou de l’égalité. Ibn Sīnā, en revanche, a utilisé les syllogismes qui nécessitent une logique de l’égalité et il a examiné des cas où la quantification se combine, via l’égalité, avec des termes singuliers. En outre, ces réflexions sont essentielles pour sa théorie des nombres qui est fondée sur l'interaction entre l’un et le multiple. Lorsqu'on combine la théorie métaphysique de l’égalité telle qu'on la trouve chez Ibn Sīnā avec son travail sur la quantification du prédicat, il en résulte tout naturellement une logique de l’égalité. En effet, l'interaction entre la quantification du prédicat et l’égalité peut être appliquée aux exemples de syllogismes mentionnés par Ibn Sīnā dans lesquels ces notions interviennent. En utilisant les instruments formels fournis par la théorie constructive des types de Martin-Löf, cet article établit des liens entre la métaphysique d'Ibn Sīnā et son travail logique, liens qui ont été discutés en relation avec d'autres sujets par Thom et Street. Ibn Sīnā n'a pas développé une logique de l'identité, mais il a développé les moyens conceptuels de le faire. (shrink)

İslam felsefesinin tartışmasız en önemli filozoflarından biri olan İbn Sina, dönemindeki yoğun Aristoteles etkisine karşılık, Aristoteles’in sisteminden bağımsız yeni bir zaman sistemi kurmuştur. Şifa isimli kitabında bu sistemi sunan İbn Sina, aynı zamanda hareket, hız, mekansal büyüklük gibi belli kavramların yanında bölünebilir bir büyüklük olan ve zorunlu bir şekilde öncelik ve sonralığa sahip olan bir kapasite olarak tanımladığı imkana dayalı bir zamanın gerçekliği savunusu yapmakla birlikte bu kavramların anlam kazanabilmesi için zaman kavramına ihtiyacımız olduğunu göstermiştir.Zamanın gerçekliği sorusu, güncel felsefenin aktörlerinden (...) de büyük dikkat çekmiştir. Bu isimlerden biri olan J. Ellis McTaggart, hayli tartışmalı olmasının yanısıra etkili de olan “Zamanın Gerçekdışılığı” başlıklı makalesinde zamanın bir illüzyondan ibaret olduğunu tartışmıştır. McTaggart, gerek bu makalede gerekse Varoluşun Doğası isimli kitabında zamanın gerçek olmadığını ve zamana dair verdiğimiz her tanımın döngüsel, çelişkili veya yetersiz olduğunu savunmuştur. McTaggart, bu ispatını zamandaki anların birbirine nispetle iki farklı şekilde sınıflandırılabileceği varsayımı üzerine kurgulamıştır. Buna göre A serisi, zamandaki anları geçmiş, şu an ve gelecek şeklinde konumlandırırken B serisi, öncelik ve sonralık ilişkisi ile konumlandırmaktadır. Bu çalışma, İbn Sina’nın sunduğu zaman sisteminin McTaggart’ın B serisi ile uyumlu olup olmadığı sorusunu cevaplamayı amaçlamaktadır.Anahtar kelimeler: İbn Sina, Zaman, Mekansal Büyüklük, İmkan, Hareket, McTaggart, B serisi. (shrink)

It has generally been assumed that Anselm was the originator of the ontological argument. Notwithstanding the fact that it has received much criticism, Malcolm defends its so-called second version. In this paper we shall examine some features of ibn Sina’s notion of the Necessary Existent which show that prior to Anselm, ibn Sina formulated a version of this argument which corresponds in some senses to Malcolm’s version, and that a close examination of ibn Sina’s peculiar version enables us to criticize (...) Malcolm’s version as it has not been done heretofore. (shrink)

Ibn Sina’s theory of efficient causality includes the definitions of metaphysical and natural efficient causes. In the first section, these definitions and two theses about their relation will be introduced. َAccording to the first thesis, natural efficient causes do not bestow existence and therefore they are not metaphysical. The alternative thesis defends bestowing existence by natural efficient causes, although this ontological status is restricted only to conferring existence of motion. In the second section, I will argue that, according to Ibn (...) Sina, natural causes bestow existence and therefore they are metaphysical. To do that, textual evidence and second definition of efficient causality will be appealed. Bestowing existence by natural efficient causes threatens, prima facia, Ibn Sina's theory of divine causality as a deistic theory. However, I will finally try to show that bestowing existence by natural causes leads to a theory which respects special divine action, and so it is not deistic. (shrink)

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.

Este artigo apresenta uma tradução do prólogo da obra “Al-Sifa’”, escrita por Ibn Sina além de discutir elementos sobre a questão da alma e do intelecto. PALAVRAS-CHAVE – Ibn Sina. Avicena. Filosofia árabe. Alma. Intelecto.

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 the Castilian and Hebrew works of the Castilian Jew Abner of Burgos (ca. 1270-ca.1347), known after his conversion to Christianity as Alfonso of Valladolid. Although the content of these citations has not been identified, it has been proposed that they may preserve otherwise unknown passages from Ibn Sīnā's lost work. This study considers the references to Ibn Sīnā 's so-called “Oriental Philosophy” within Abner's writings and concludes that rather than preserving lost passages from Ibn Sīnā's writing, Abner's references were drawn primarily from Ibn Ṭufayl and offer no support for the argument of a possible mystical or illuminationist strain in Ibn Sīnā 's thinking. -/- Résumé. Depuis longtemps, on a discuté de la possible présence d'une orientation mystique ou “illuminative” dans l'oeuvre d'Ibn Sīnā . Le sens et le contenu de son ouvrage (partiellement perdu) al-Mashriqiyyūn (Les Orientaux), également connu comme al-Ḥikma al-Mashriqiyya (La Sagesse orientale), mentionné par Ibn Sīnā lui-même et par des écrivains occidentaux comme Ibn Rushd et Ibn Ṭufayl, ont souvent été au centre de ce débat. On trouve aussi quelques références à ce qui est appelé la “philosophie orientale” d'Ibn Sīnā dans l'oeuvre du juif castillan Abner de Burgos (ca. 1270-ca. 1347) connu après sa conversion au christianisme sous le nom d'Alphonse de Valladolid. Sans avoir au préalable identifié le contenu de ces citations, on a fait l'hypothèse qu'elles auraient permis de conserver des passages, inconnus par ailleurs, de l'ouvrage perdu d'Ibn Sīnā. Cette étude porte sur les références à la “philosophie orientale” d'Ibn Sīnā dans l'oeuvre d'Abner de Burgos. Elle montre que les références d'Abner semblent avoir été essentiellement tirées d'Ibn Ṭufayl et ne renvoient donc pas aux passages perdus de l'ouvrage d'Ibn Sīnā. En conséquence elles ne peuvent servir d'argument pour confirmer la présence d'une orientation mystique ou “illuminative” dans l'oeuvre d'Ibn Sīnā. (shrink)

Ibn Sīnā proposed an analysis of arguments by reductio ad absurdum. His analysis contains, perhaps for the first time, a workable method for handling the making and discharging of assumptions in a formal proof. We translate the relevant text of Ibn Sīnā and put his analysis into the context of his general approach to logic.

The concept of nature (Gr. phúsis; Ar. ṭabīʿa) lies at the heart of classical physics. Seemingly small differences about nature can blossom into significant disagreements. The present study offers an exposition of certain neglected passages concerning ṭabīʿa in Ibn Sīnā’s al-Samāʿ al-ṭabīʿī(The Physics of the Healing). The pre­dominant view of ṭabīʿa is that it as an active principle, a concep­tion of nature that radically departs from Aristotle’s account of phúsis in Physics I-II. I dispute this interpretation by investigat­ing two (...) neglected texts in the Physics of the Healing. First, these texts indicate that nature should be associated with matter and form (I, 6) and, second, they argue that failing to account for matter and form makes knowledge of nature incomplete (I, 9). (shrink)

This study aims to focus on the eight chapter of first article of Avicenna al-Shifā: Metaphysics. The necessity of the study on the sophists in the aforementioned chapter in terms of metaphysics, the mental background, the method used here and the reasons for this preferred method formed the general scope of the study. In the history of philosophy, leading philosophers such as Plato, Arsitotle and Avicenna had to answer the claims of the sophists by examining them, and especially the last (...) two philosophers' examination of these claims in the most advanced field of philosophy, such as metaphysics, shows the importance given to the subject. I have also made some references to the contact between the views in Aristotle’s Metaphysics book which deal with similar problems with the problems Avicenna examines here. In the article, I tried to highlight the connection that Ibn Sînâ established between the mind and the mind in order to make the analysis and analysis required by the method followed. I aimed to show that the mind is in a contradictory position to the claims of the sophists, by stating that the main determinant in the propositions about existence is not the mind but the external. I aims to explain that outside manifests itself in the mind by actualizing it, and there for, the rules known as basic proportions of the mind or logic are actually and primarily the principle of the existence. (shrink)

This is the first English translation of Ibn Sīnā's (Avicenna) Commentary on Chapters 6-10 of Aristotle's Metaphysics Λ. It is significant as it is one of only a small number of surviving commentaries by Ibn Sīnā and offers crucial insights into not only his attitudes towards his predecessors, but also his own philosophical positions — especially with regard to the human intellect's connections to God and the cosmos — and his attempt to develop a distinctive mode of commentary.

Cet article traite de la philosophie de Abū Ḥāmid Ḥāmid Muḥammad Muḥammad Ibn Muḥammad al-Ghazālī, l’un des intellectuels les plus célèbres et les plus éminents de l’histoire de la philosophie islamique. Al-Ghazālī était une personnalité particulière, il ne se considérait pas comme un philosophe. Il convient de noter cependant que, comme il l’a fièrement annoncé, il avait une connaissance approfondie du raisonnement philosophique. Dans ses deux ouvrages célèbres, Le but des philosophes et L’incohérence des philosophes, il a présenté un rejet (...) véhément de la philosophie d’Aristote et de Platon, telle qu’elle a été interprétée par al-Fārābī et Ibn Sīnā. En ce qui concerne le problème de l’épistémologie, al-Ghazālī a abordé la question de la relation entre vérité et certitude, et par suite, entre théologie et philosophie. Selon lui, le raisonnement philosophique n’est pas applicable à la connaissance de Dieu et à celle de ses vérités. Cette opinion reflète la longue discussion sur la relation de la théologie avec la philosophie dans l’Islam. L’article évalue cette discussion et la conviction d’al-Ghazālī quant à la supériorité du premier comme étant le pivot du raisonnement d’al-Ghazālī, de son attitude envers ses prédécesseurs en philosophie et de son point de vue intellectuel. (shrink)

The division of the soul and its perceptions are of the most important problems that attracted Ibn Sina`s interest. Ibn Sina held that there are three kinds of the soul: vegeterian, animal, and rational soul, among which only the rational one is immaterial. The main reason of its immateriality is its perception of the inteligibles. Other perceptions are somehow immaterial, that is, perception at the stage of the sense is not abstracted from the mater and its appendixes and at the (...) stage of imagination is abstracted from the mater and not from its appendixes and at the stage of intelligence it is abstracted from both mater and itsappendixes. And so this kind of perception is completely abstracted. Among philosophers who have discussed the problem of mind body distinction, there have been few philosophers who have presented certain proofs for the abstraction of the soul. But this issue was treated in Islamic philosophy. Moslim philosophers have extended the proofs of Plato's Phaedo and the best proof theirs proofs was the simplicity of perception that has been mentioned in Ibn Sina`s works. (shrink)

: The concepts of intention and intentionality were particularly significant notions within the Christian, Jewish, and Islamic medieval philosophical traditions, and they regained philosophical importance in the twentieth century. The theories of intention and intentionality of the medieval Islamic philosopher and physician Ibn Sina and the phenomenological philosopher and mathematician Edmund Husserl are examined, compared, and contrasted here, showing that Ibn Sina's conception of intention is naturalistic and, in its naturalism, is influenced by the medical professional culture to which Ibn (...) Sina belonged. As well, Husserl's anti-naturalistic conception of intentionality is influenced by his background as a mathematician and by his desire to ground mathematics and the empirical sciences in a truly scientific philosophy. In conclusion, an argument is presented for the superiority of the Husserlian transcendentalist account of intentionality over the Avicennian naturalistic account, on the grounds that the latter falls prey to psychologism and reductionism, the two specters that according to Husserl must haunt all naturalistic accounts of consciousness. (shrink)

_Al-Isharat wal-Tanbihat_ is one of the most mature and comprehensive philosophical works by Ibn Sina. Grounded in an exploration of logic and happiness, the text illuminates the divine, the human being, and the nature of things through a wide-ranging discussion of topics. The sections of _Physics and Metaphysics_ deal with the nature of bodies and souls as well as existence, creation, and knowledge. Especially important are Ibn Sina's views of God's knowledge of particulars, which generated much controversy in medieval Islamic (...) and Christian philosophical and theological circles and provoked a strong rejection by eleventh-century philosopher al-Ghazali. This book provides the first annotated English translation of _Physics and Metaphysics_ and edits the original Arabic text on which the translation is based. It begins with a detailed analysis of the text, followed by a translation of the three classes or groups of ideas in the Physics and the four in the Metaphysics (On Existence and Its Causes, Creation Ex Nihilo and Immediate Creation, On Ends, on Their Principles, and on the Arrangement [of Existence], and Onion. _The Metaphysics_ closes with a significant discussion of the concepts of providence, good, and evil, which Ibn Sina uses to introduce a theodicy. Researchers, faculty, and students in philosophy, theology, religion, and intellectual history will find in this work a useful and necessary source for understanding Ibn Sina's philosophical thought and, more generally, the medieval Islamic and Christian study of nature, the world beyond, psychology, God, and the concept of evil. (shrink)

This article begins with an examination of Ibn Sīnā’s conception of emanation and its origin within the Greek and Islamic philosophical traditions. Secondly, I present his view of the multiplicity of the universe from a single unitary First Cause, followed by a discussion of the function of the Active Intellect in giving rise to the existence of the sublunary world and its contents. In the second part of the article, I consider Cartesian cosmology, without, however, going into detail about (...) what Descartes calls the ‘imaginary new world,’ the problems arising from the mechanical worldview. Note is made of the conflict between Descartes and the Scholastic and Orthodox Christian concept of cosmos. This article provides an account and comparison of Ibn Sīnā’s and Descartes’ portrayal of the origins and structure of the universe of both philosophers. (shrink)

Ibn Sina, long known in the West as Avicenna, was at the center of the school of Islamic philosophy that inherited and adapted Greek thinking from pre-Socratic to late Hellenic times, says Jansson. The 17 essays he has collected here discuss such aspects as his heritage in the Islamic world and the Latin West, the problem of human freedom, al-Gazzali and his use of Avicennian texts, and some elements of Avicennian influence on Henry of Ghent's psychology. One is published here (...) for the first time; the others are reproduced--with original page numbers--from publication since 1987, but mostly the late 1990s. (shrink)

the history and philosophy of thought experiments has attracted considerable attention in recent years. Of particular interest to philosophers as well as historians of science has been the emergence of thought experiments as a common procedure in early modern science, along with the methodological presuppositions that underwrite this practice.1 From a philosophical perspective, the notion of thought experiments is intimately tied in with the much-debated connection between conceivability and possibility, as exemplified by the radical affirmation of the Conceivability Criterion of (...) Possibility by David Hume.2 Consequent upon this, historians of ancient and medieval philosophy have also expressed interest in .. (shrink)

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 (...) fundamento e o mais rigoroso é a unicidade de Deus. É sobre isso que este artigo discorre. (shrink)

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 (...) that accepts the cognitive status of the moral sentences but at the same time rejects intuitionism. (shrink)

Kalām atomism stood in opposition to the Aristotelian natural philosophy of the falāsifa. In the Physics of the Shifā’, Ibn Sīnā undertook a detailed Refutation of kalām Atomism through several arguments. These arguments elicited a muted response from al-Ghazālī, whose commitment to kalām was minimal at best. A more forceful response seems to have been offered by al-Shahrastānī but its details remain sketchy due to the lack of surviving sources. Fakhr al-Dīn ar-Rāzī, whose intellectual development went through a phase (...) of commitment to Avicennism and thereby a vigorous endorsement of Ibn Sīnā’s anti-atomist arguments followed by a phase of a critical engagement with Avicennism, provides a detailed rebuttal to Ibn Sīnā’s arguments in addition to constructing novel arguments in defense of kalām atomism. (shrink)

This article begins with an examination of Ibn Sīnā’s conception of emanation and its origin within the Greek and Islamic philosophical traditions. Secondly, I present his view of the multiplicity of the universe from a single unitary First Cause, followed by a discussion of the function of the Active Intellect in giving rise to the existence of the sublunary world and its contents. In the second part of the article, I consider Cartesian cosmology, without, however, going into detail about (...) what Descartes calls the ‘imaginary new world,’ the problems arising from the mechanical worldview. Note is made of the conflict between Descartes and the Scholastic and Orthodox Christian concept of cosmos. This article provides an account and comparison of Ibn Sīnā’s and Descartes’ portrayal of the origins and structure of the universe of both philosophers. (shrink)

İdrak ve niteliği felsefenin en önemli problemlerinden biridir. İbn Sînâ hissî, hayalî, vehmî ve aklî olmak üzere dört farklı idrak mertebesi dillendirir. Buna göre insan nefsi nesnelerin suretlerini duyu yetileriyle algılar. Daha sonra bu suretleri hayal yetisine teslim eder. Akabinde akıl bu sureti barındırdığı maddî eklentilerden arındırarak aklî suretlerin oluşumu için gerekli zeminleri hazırlar. Daha sonra faal akıl insan nefsine aklî suretleri verir. İnsan zihninde duyularla algılanan bu kavramlardan başka kavramlar da vardır. Bu küllî kavramların yeri nesnel âlem değil öznel (...) âlemdir. İslam felsefesi geleneğinde Fârâbî ilk defa bu ayırımı yapar ve ma‘kūlleri birinci ve ikinci ma‘kūller diye iki kısma ayırır. İbn Sînâ da bu sınıflandırmayı benimser ve konu hakkında yeni açıklamalar getirir. İbn Sînâ, ikinci ma‘kūllerin sonraki dönemlerde yapılan felsefî ve mantıkî ayırımını her ne kadar dillendirmese de eserlerinden bu iki ma‘kūl türünün farklılığına teveccüh eder. Bu çalışmada İbn Sînâ felsefesinde idrak olgusunun gerçekleşme niteliği ele alınacak ve daha sonraki dönemlerde dillendirilen ikinci felsefî ma‘kūl anlamların İbn Sînâ felsefesindeki yeri açıklanacaktır. (shrink)

Throughout their life Ibn Sînâ and Descartes firmly believed that the soul or mind of a human being was essentially incorporeal. In his ‘On the Soul’ (De anima), the psychological part of his vast...

RésuméL'atomisme dukalāms'est constitué en opposition à la philosophie naturelle aristotélicienne desfalāsifa. Dans laPhysiqueduShifā', Avicenne s'en est livré à une réfutation détaillée et fondée sur de nombreux arguments. Ces derniers ont donné lieu à une réponse fort discrète chez al-Ghazālī, dont l'obédience aukalāmétait au mieux évanescente. Une réponse plus développée semble avoir été le fait d'al-Shahrastānī, encore qu'on n'en puisse retracer que les grandes lignes en raison du manque de sources transmises. Fakhr al-Dīn al-Rāzī, qui est passé dans son développement intellectuel (...) par une phase avicennienne, donc par une adoption vigoureuse des arguments anti-atomistes d'Avicenne, suivie d'une phrase critique à l'égard de la philosophie du maître, ne se borne pas à fournir une réponse détaillée aux arguments d'Ibn Sīnā, mais construit de nouveaux arguments en faveur de l'atomisme dukalām. (shrink)

Even well after his lifetime, Ibn Sina was renowned, not just in medicine or philosophy, but in other areas, especially in the Islamic world. In brief, he was an authority in the Islamic East, or an “auctoritas”. However, in the west, his work was massively influential in not only the medical education curricula, but also in the important, innovative doctrines in philosophy. The most fundamental sections of his major encyclopedia, al-Shifâ being translated into Latin as early as the 12th and (...) 13th centuries and spreading throughout universities dispersed this impact rapidly. Known as "the prince of physicians", Ibn Sina is the writer of the Canon of Medicine (al-Qānūn fi 'al-Tibb), which became a medical standard in the Christian west as well as the Islamic world. (shrink)

This article discusses Ibn Sina's idea of 'nature' and his theory of change, including that of substantial change, in comparison with the views held by Aristotle and some Pre-socratic philosophers.

Aristotle and Spinoza, two influential philosophers in the history of philosophy, and the subject of their philosophy is Johar. is, by comparing the properties of essence from his point of view, the root of many differences in the great part of Western philosophy is catching up. It is worth noting that these two philosophers have similarities with the definition of essence They also have; But they differ a lot about its features and examples. Study of Aristotle's opinions in The two (...) books Organon and Metaphysics, and the explanation of Spinoza's attitude in the book of Ethics, is the first step of this article. Of course, a look at the substance in the custom and idiom of Ibn Nasina and his innovations can be a help for a better understanding. The essence is from the point of view of pilgrims. The criterion of the researcher for evaluation is the degree of compatibility of the essence definition with another It is the parts of the philosophical system. With the conducted studies, the result is that Spinoza's definition is stable It is more logical and has provided a more coherent system. (shrink)

Ibn Sina is arguably the most important and influential philosopher in the Islamic tradition. Al-Isharat wal-Tanbihat, two sections of which are included in this translation, is one of Ibn Sina’s key, definitive texts. It is an almost legendary work that perplexes the reader while instructing him. Inati’s translation, which is framed by her analysis and notes, demystifies this key text in the history of Islamic thought.She has also translated the other two sections of Remarks and Admonitions and published them separately (...) as Ibn Sina, Remarks and Admonitions, Part One: Logic and Ibn Sina and Mysticism: Remarks and Admonitions, Part Four . It would obviously be good for the three volumes to be issued in a uniform edition—not merely because this would be tidier but also because the final section on “Mysticism” points t .. (shrink)

Prince of philosophers -- The emergence of Islam -- Boy genius -- Court physician -- A traveling philosopher -- Death of an intellectual -- A lasting legacy.

This book provides the first annotated English translation of Physics and Metaphysics and edits the original Arabic text on which the translation is based where it is corrupt or incomprehensible.