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  1. Investigating Shame: A comparison between the Freudian psychoanalysis and cognitive approach in psychology and a theological-moral view about shame.Hossein Dabbagh - 2018 - Journal of Philosophical Meditations 8 (20):109-143.
    Shame’s conceptualization is one of the most challenging discussions in psychological studies. This challenge creates many ambiguities for both psychologists and theologians in Eastern cultures especially Iranian-Islamic culture. This paper discusses the dominant psychological researches about shame and tries to compare the outcome of these researches with Abdulkarim Soroush’s theological-moral view about shame. This comparison, we believe, helps us to understand their different approaches for further psychological and theological studies. We used descriptive-analytical method for the current research and our resources (...)
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  2. The Simplicity of Self-Knowledge After Avicenna.Peter Adamson - 2018 - Arabic Sciences and Philosophy 28 (2):257-277.
    Alongside his much-discussed theory that humans are permanently, if only tacitly, self-aware, Avicenna proposed that in actively conscious self-knowers the subject and object of thought are identical. He applies to both humans and God the slogan that the self-knower is “intellect, intellecting, and object of intellection (‘aql, ‘āqil, ma‘qūl)”. This paper examines reactions to this idea in the Islamic East from the 12th-13th centuries. A wide range of philosophers such as Abū l-Barakāt al-Baghdādī, Faḫr al-Dīn al-Rāzī, al-Šahrastānī, Šaraf al-Dīn al-Mas‘ūdī, (...)
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  3. A New “Edition” of Ḥunayn's Risāla. [REVIEW]Dimitri Gutas - 2018 - Arabic Sciences and Philosophy 28 (2):279-284.
    One of the most important medieval documents in the history of medicine and scholarship, and of culture in general, is doubtless the bibliographical treatise (“epistle”, Risāla) by Ḥunayn b. Isḥāq (808-873) addressed to his patron and patron of the arts, the gentleman courtier ‘Alī b. Yaḥyā b. al-Munaǧǧim (d. 275 / 888-889), listing the translations of Galen into Syriac and Arabic. Its transmission and publication history, though, is extremely complicated.
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  4. The Status of the Spirit in Al-Mustamlī Al-Buḫārī’s Šarḥ Al-Ta‘Arruf: Case Study of the Interrelationships of Ḥanafite Sufism, Sunnī Kalām and Avicennism in the Fifth / Eleventh Century Transoxiana.Salimeh Maghsoudlou - 2018 - Arabic Sciences and Philosophy 28 (2):225-255.
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  5. The Soul of, the Soul in Itself, and the Flying Man Experiment.Tommaso Alpina - 2018 - Arabic Sciences and Philosophy 28 (2):187-224.
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  6. Chose, item et distinction : L’« homme volant » d'avicenne avec et contre abū hāšim al-ǧubbā’ī.Marwan Rashed - 2018 - Arabic Sciences and Philosophy 28 (2):167-185.
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  7. Reason Unbound: On Spiritual Practice in Islamic Peripatetic Philosophy.Mohammad Azadpur - 2012 - New York, USA: SUNY Press.
    This intriguing work offers a new perspective on Islamic Peripatetic philosophy, critiquing modern receptions of such thought and highlighting the contribution it can make to contemporary Western philosophy. Mohammad Azadpur focuses on the thought of Alfarabi and Avicenna, who, like ancient Greek philosophers and some of their successors, viewed philosophy as a series of spiritual exercises. However, Muslim Peripatetics differed from their Greek counterparts in assigning importance to prophecy. The Islamic philosophical account of the cultivation of the soul to the (...)
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  8. Abū Bakr al-Rāzī et le signe: Fragment retrouvé d'un traité logique perdu.Pauline Koetschet - 2017 - Arabic Sciences and Philosophy 27 (1):75-114.
    This article argues that a fragment from a lost treatise by Abū Bakr al-Rāzī (d. 925) is preserved in the Book on Morphology Kitāb al-Taṣrīf) by Ps-Ǧābir ibn Ḥayyān. Paul Kraus reached the conclusion that the collection to which this book belongs was written between the end of the ninth and the beginning of the tenth century AD. This fragment represents the first attempt – to our knowledge – to analyze the logical structure of sign-based inference in Arabic, which is (...)
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  9. The Ethical Progression of the Philosopher in Al-Rāzī and Al-Fārābī.Janne Mattila - 2017 - Arabic Sciences and Philosophy 27 (1):115-137.
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  10. Al-Fārābī Et la Science Des Uṣūl Al-Fiqh.Mokdad Arfa Mensia - 2017 - Arabic Sciences and Philosophy 27 (1):139-163.
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  11. Yaḥyā Ibn ʿAdī and Ibrāhīm Ibn ʿAdī: On Whether Body is a Substance or a Quantity. Introduction, Editio Princeps and Translation.Stephen Menn & Robert Wisnovsky - 2017 - Arabic Sciences and Philosophy 27 (1):1-74.
    The “lost” Yaḥyā ibn ʿAdī treatises recently discovered in the Tehran codex Marwī 19 include a record of a philosophical debate instigated by the Ḥamdānid prince Sayf-al-Dawla. More precisely, Marwī 19 contains Yaḥyā’s adjudication of a dispute between an unnamed Opponent and Yaḥyā’s younger relative Ibrāhīm ibn ʿAdī (who also served as al-Fārābī’s assistant), along with Ibrāhīm's response to Yaḥyā’s adjudication, and Yaḥyā’s final word. At issue was a problem of Aristotelian exegesis: should “body” be understood as falling under the (...)
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  12. Fakhr Al-Dīn Al-Rāzī on Place.Peter Adamson - 2017 - Arabic Sciences and Philosophy 27 (2):205-236.
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  13. Fire and Heat: Yaḥyā B. ʿadī and Avicenna on the Essentiality of Being Substance or Accident.Fedor Benevich - 2017 - Arabic Sciences and Philosophy 27 (2):237-267.
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  14. Mullā Ṣadrā on the Problem of Natural Universals.Muhammad U. Faruque - 2017 - Arabic Sciences and Philosophy 27 (2):269-302.
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  15. Quṭb Al-Dīn Al-Shīrāzī and the Development of Non-Ptolemaic Planetary Modeling in the 13th Century.Amir-Mohammad Gamini - 2017 - Arabic Sciences and Philosophy 27 (2):165-203.
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  16. Creation as Emanation: The Origin of Diversity in Albert the Great’s “On the Causes and the Procession of the Universe”.Thérèse Bonin - 2001 - Notre Dame, IN 46556, USA: University of Notre Dame Press.
  17. (نصوصٌ نقديةٌ في الفكر السياسي العربي والثورة السورية واللجوء (بشارة وباروت أنموذجًا)، (بيروت: الدار العربية للعلوم ناشرون، 2017.Housamedden Darwish - 2017 - Beirut بيروت: Arab Scientific Publishers Inc. الدار العربية للعلوم ناشرون.
  18. Rejet, Fascination, Utilisation: La Renaissance Et la Pensée Arabe. [REVIEW]Joël Biard - 2018 - Arabic Sciences and Philosophy 28 (1):159-166.
    -/- L'ouvrage de Dag Nikolaus Hasse ouvre à nouveau le dossier de la présence et de l'importance de la science et de la philosophie arabes à la Renaissance. Il estime que cette question a trop souvent été traitée de façon partisane, soit pour valoriser a priori l'importance de la pensée arabe dans le développement des sciences en Occident, soit pour valider a posteriori son rejet. Il convient de reprendre le problème sur des bases factuelles, voire quantitatives (éditions, diffusion, etc.).
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  19. Early Exegetical Practice on Avicenna's Šifāʾ: Faḫr Al-Dīn Al-Rāzī’s Marginalia to Logic.Silvia Di Vincenzo - 2018 - Arabic Sciences and Philosophy 28 (1):31-66.
    Nine manuscripts preserving Avicenna's Kitāb al-Šifāʾ share a set of identical marginal glosses to the section of Logic. One of these manuscripts reports, at the end of each of the glosses, a certificate of transmission ascribing them to the theologian and philosopher Faḫr al-Dīn al-Rāzī (d. 606H/1210), which provides some material evidence of the existence of a flourishing exegetical activity on the Kitāb al-Šifāʾ during the twelfth-thirteenth century, in spite of the apparent lack of commentaries on the text in that (...)
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  20. The Early Great Debate: A Comment on Ibn Al-Haytham‘s Work on the Location of the Milky Way with Respect to the Earth.Andreas Eckart - 2018 - Arabic Sciences and Philosophy 28 (1):1-30.
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  21. Epistemic and Dialectical Meaning in Abū Isḥāq Al-Shīrāzī’s System of Co-Relational Inferences of the Occasioning Factor.Shahid Rahman & Muhammad Iqbal - 2018 - Arabic Sciences and Philosophy 28 (1):67-132.
    One of the epistemological results emerging from this initial study is that the different forms of co-relational inference, known in the Islamic jurisprudence as qiyās, represent an innovative and sophisticated form of reasoning that not only provides new epistemological insights into legal reasoning in general but also furnishes a fine-grained pattern for parallel reasoning which can be deployed in a wide range of problem-solving contexts and does not seem to reduce to the standard forms of analogical argumentation studied in contemporary (...)
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  22. When the Present Misunderstands the Past How a Modern Arab Intellectual Reclaimed His Own Heritage.Hassan Tahiri - 2018 - Arabic Sciences and Philosophy 28 (1):133-158.
    The beginning of the 20th century has witnessed a significant development that has renewed and stimulated the long passionate historical relationship between two great civilisations which are traditionally known as the West and the East. Following their ancestors who cultivated the quest for knowledge tradition, some Arab scholars have come to leading European countries to learn the latest advancement in knowledge. They did not expect they would be confronted with what seems to be the poor showing of their scientific and (...)
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  23. Ebû Bekir Zekeriyyâ er-Râzî’nin Felsefî Görüşleri: İlâhiyyât (Metafizik) ve Tabîiyyât (Doğa Felsefesi). [REVIEW]Emrah Kaya - 2017 - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi 19 (36):225-231.
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  24. An Epistemological Turn in Contemporary Islamic Reform Discourse.Shadi Heydar - 2015 - Confluence 3 (1):215-239.
    Abdolkarim Soroush’s thought is regarded by some researchers as a turning point in contemporary Islamic reform discourse. This article concerns Soroush’s epistemology as a determining factor in this paradigm shift and interprets this shift as an epistemological turn in Islamic reform discourse, shifting from ›Islamic genealogy of modernity‹ to rationalization of Islamic methodology. After a short introduction to Soroush’s intellectual biography, this article will isolate neorationalism or neo-Mu’tazilism, religious post-positivism, historicism, hermeneutics, and dialogism as main features of Soroush’s epistemology. This (...)
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  25. D'avicenne À Averroès, Et Retour. Sur Les Sources Arabes De La Théorie Scolastique De L'un Transcendantal.Alain Libera - 1994 - Arabic Sciences and Philosophy 4 (1):141-179.
    The scholastic doctrine of transcendentals is inherited from Arabic philosophy to a certain extent. This dependance is clearly illustrated in the construction of the problematic of the transcendental one, which is identical with being, and of the numerical one, which is not. The scholastic discussion as a whole reproduces the major themes of Avicenna's position, then of Averroes' criticism of Avicenna. This article attempts to reconstruct the complex of questions, topics, and arguments which constitute this problematic by tracing its evolution (...)
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  26. La quiddite de l'ame, traite populaire neoplatonisant faussement attribuee a al-Farabi: traduction annotee et commentee.G. Freudenthal - 2003 - Arabic Sciences and Philosophy 13 (2):173.
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  27. Ghazali's Chapter on Divine Power in the Iqtiād.Michael Marmura - 1994 - Arabic Sciences and Philosophy 4 (2):279-315.
    The theological foundations of Ghazali's causal theory are fully expressed in the chapter on the attribute of divine power in his al-Iqtiād fi al-I'tiqād. The basic doctrine which he proclaims and argues for is that divine power, an attribute additional to the divine essence, is one and pervasive. It does not consist of a multiplicity of powers that produce a multiplicity of effects, but is a unitary direct cause of each and every created existent. In a defense of the doctrine (...)
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  28. Ibn al-Haytham's Universal Solution for Finding the Direction of the Qibla by Calculation.Ahmad Dallal - 1995 - Arabic Sciences and Philosophy 5 (2):145-193.
    This paper presents an edition of al-Hasan ibn al-asan ibn al-Haytham's treatise, Qawl fi samt al-qibla bi-al-isāb with translation and commentary. In it Ibn al-Haytham provides a universal method for finding the direction of the qibla at any location on the surface of the earth by using spherical trigonometry and accurate calculation. Ibn al-Haytham's computational solution has not been studied before, and it has often been confused with another work of his in which he uses an analemma construction to solve (...)
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  29. The Spherical Case of the Tūsī Couple.George Saliba & E. Kennedy - 1991 - Arabic Sciences and Philosophy 1 (2):285-291.
    In this article we study the development of the mathematical theorem, now known as the Tūsī Couple, and discuss the difference between its plane and spherical applications.
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  30. A Penetrating Question in the History of Ideas: Space, Dimensionality and Impenetrability in the Thought of Avicenna.J. Mcginnis - 2006 - Arabic Sciences and Philosophy 16 (1):47.
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  31. The Political Teaching of Averroes.Charles Butterworth - 1992 - Arabic Sciences and Philosophy 2 (2):187-202.
    Though much has been written of late about Averroes and his philosophy, little attention has been paid to his political teaching. Generally speaking, his works can be divided into two categories: commentaries on Aristotle and other important thinkers and occasional treatises written to resolve particular questions. The subject of this essay, his political teaching, is stated most directly in the first classification of writings – especially in his commentaries on Aristotle's Rhetoric and Plato's Republic. Even though the second kind of (...)
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  32. The Hebrew Version of De celo et mundo Attributed to Ibn Sīnā1.Ruth Glasner - 1996 - Arabic Sciences and Philosophy 6 (2):89-112.
    The Hebrew text On the Heavens and the World, ascribed to Ibn Sīnā, is an interesting and intriguing composition. It dates from the 13th century and was quite influential. It is not a translation of any text of Ibn Sīnā known to us, but is related to the Latin De celo et mundo, which appears in the 1508 Venice edition of translations of Ibn Sīnā. The Latin and Hebrew texts differ widely and the relation between them is far from being (...)
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  33. Arabic Writings in Hebrew Manuscripts: A Preliminary Relisting. Y. Langermann - 1996 - Arabic Sciences and Philosophy 6 (2):137-160.
    For many centuries Jews in Arabic-speaking lands have transcribed books written by non-Jews into the Hebrew alphabet; the language remains Arabic, but the writing is Hebrew. This was done mainly for the benefit of those who knew the Arabic language but not the script. The majority of these transcriptions are scientific or philosophical texts. Transcriptions are of value to scholars for two reasons. Some entire texts, or more complete or accurate versions of texts, are preserved only in transcription. In addition, (...)
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  34. Ex aequali Ratios in the Greek and Arabic Euclidean Traditions.Gregg Young - 1996 - Arabic Sciences and Philosophy 6 (2):167-213.
    Euclid discusses the ex aequali relationship twice in the Elements. The first is in Book V, during his discussion of arithmetical relations between mathematical magnitudes in general. The second is in Books VII–IX, where he focuses on arithmetical relations in the case of numbers only. Although the distinction between mathematical magnitudes in general and numbers in particular often seems somewhat forced to contemporary philosophers, it was apparently very real to Euclid. Because Euclid seemed so conscious of the differences between the (...)
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  35. Astronomy and Astrology in the Works of Abraham ibn Ezra.Bernard Goldstein - 1996 - Arabic Sciences and Philosophy 6 (2):9-21.
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  36. S'unir À l'Intellect, Voir Dieu. Averroès Et la Doctrine de la Jonction au Cœur du Thomisme: Jean-Baptiste Brenet.Jean-Baptiste Brenet - 2011 - Arabic Sciences and Philosophy 21 (2):215-247.
    The article examines the relation that Aquinas' theory of the beatific vision maintains with Averroes' noetics as presented in his Great Commentary on the De anima. Starting with his Commentary on the Sentences, in which the young Thomas Aquinas offers an explicit transposition of the philosophical intellection of separate substances into the Christian theological order, through to his later works where no mention of it is found, we will endeavour to present the exact nature of these borrowings and to evaluate (...)
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  37. Corps et continuité. Remarques sur la “nouvelle” physique d'averroès: Cristina cerami.Cristina Cerami - 2011 - Arabic Sciences and Philosophy 21 (2):299-318.
    Dans l'horizon de l’étude de la philosophie naturelle d'Averroès, le nouveau travail de Ruth Glasner intitulé Averroes’ Physics: a Turning Point in Medieval Natural Philosophy occupera assurément une place de premier plan. Dans cet ouvrage, RG propose une étude analytique des trois commentaires d'Averroès à la Physique d'Aristote – l’ Abrégé, le Commentaire Moyen et le Grand Commentaire. La force incontestable de son travail réside tout d'abord dans son approche double du texte d'Averroès, à la fois philologique et théorique. Tout (...)
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  38. Moving the Orbs: Astronomy, Physics, and Metaphysics, and the Problem of Celestial Motion According to Ibn Sīnā: Damien Janos.Damien Janos - 2011 - Arabic Sciences and Philosophy 21 (2):165-214.
    Ibn Sīnā's celestial kinematics represents an important aspect of his cosmology but has up to now received little attention in the secondary literature. After a short overview of some key features of his cosmology, this article attempts to clarify the role played by the separate intellects, the celestial souls, and the celestial bodies in causing celestial motion. It challenges the common view that Ibn Sīnā adhered to the theory of ten separate intellects developed by al-Fārābī and attempts to reconstruct his (...)
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  39. Ṯābit B. Qurra and Arab Astronomy in the 9th Century*: Régis Morelon.R. égis Morelon - 1994 - Arabic Sciences and Philosophy 4 (1):111-139.
    Ṯābit b. Qurra is especially known as a mathematician, but his work in astronomy is also important. This article reviews his eight surviving astronomical treatises, as well as relevant fragments of his lost works cited by later authors in Arabic and Latin. We conclude that, as an active participant in the scientific movement of 9th-century Baghdad, Ṯābit played a crucial role in the establishment of astronomy as an exact science. The argument is based on an assessment of his contribution in (...)
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  40. D'Avicenne À Averroès, Et Retour. Sur les Sources Arabes de la Théorie Scolastique de l'Un Transcendantal: ALAIN DE LIBERA.Alain De Libera - 1994 - Arabic Sciences and Philosophy 4 (1):141-179.
    The scholastic doctrine of transcendentals is inherited from Arabic philosophy to a certain extent. This dependance is clearly illustrated in the construction of the problematic of the transcendental one, which is identical with being, and of the numerical one, which is not. The scholastic discussion as a whole reproduces the major themes of Avicenna's position, then of Averroes' criticism of Avicenna. This article attempts to reconstruct the complex of questions, topics, and arguments which constitute this problematic by tracing its evolution (...)
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  41. Alexandre d'Aphrodise Vs Jean Philopon: Notes Sur Quelques Traités d'Alexandre “Perdus” En Grec, Conservés En Arabe: Ahmad Hasnawi.Ahmad Hasnawi - 1994 - Arabic Sciences and Philosophy 4 (1):53-109.
    In this paper, are included new data about three treatises ascribed in Arabic to Alexander of Aphrodisias. These treatises were thought to have no Greek correspondent. The author shows that one of them,, is an adapted version – following the norms of “al-Kindi circle” – of Quaestio I 21, along with the later and more exact version of this Quaestio by Abū ‘Uṭmān al-Dimašqi. He shows also that the two other treatises are, in contradistinction to the first, adapted versions of (...)
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  42. Case Notes and Clinicians: Galen’s Commentary on the Hippocratic Epidemics in the Arabic Tradition*: Peter E. Pormann.Peter E. Pormann - 2008 - Arabic Sciences and Philosophy 18 (2):247-284.
    Galen’s Commentaries on the Hippocratic Epidemics constitute one of the most detailed studies of Hippocratic medicine from Antiquity. The Arabic translation of the Commentaries by Ḥunayn ibn Isḥāq is of crucial importance because it preserves large sections now lost in Greek, and because it helped to establish an Arabic clinical literature. The present contribution investigate the translation of this seminal work into Syriac and Arabic. It provides a first survey of the manuscript tradition, and explores how physicians in the medieval (...)
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  43. ‘‘If It Were God Who Sent Them...’’: Aristotle and Al-Fārābī on Prophetic Vision: W. Craig Streetman.W. Craig Streetman - 2008 - Arabic Sciences and Philosophy 18 (2):211-246.
    Al-Fārābī’s title of ‘‘Second Teacher’’ after Aristotle is well-warranted. Al-Fārābī’s work serves to illuminate the writings of the ‘‘First Teacher’’ in interesting and overlooked ways that go beyond the parameters of Aristotelian logic. Credence is lent to this assessment through the analysis of a specific topic, namely, authentic prophetic vision. At first glance, this seems like a strange assertion to make given Aristotle’s apparent skepticism and indifference regarding the topic of prophecy. However, as this paper will show, there is a (...)
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  44. Philosophy and Political Thought: Reflections and Comparisons*: Muhsin Mahdi.Muhsin Mahdi - 1991 - Arabic Sciences and Philosophy 1 (1):9-29.
    Having constituted a new epoch in human history and a new religiouspolitical order, the revealed religions challenged the tradition of Greek philosophy to adjust to, investigate, and make intelligible a religiouspolitical order based on prophecy, revelation, and the divine law. The challenge led certain Arab and Muslim philosophers to reassess the relative distance between the thought of the Greek masters, and the doctrines propagated by the revealed religions, and to make use of such works as Plato's Republic and Laws, rather (...)
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  45. Al-Samaw'al, Al-Bīrūnī Et Brahmagupta: Les Méthodes D'Interpolation*: Roshdi Rashed.Roshdi Rashed - 1991 - Arabic Sciences and Philosophy 1 (1):101-160.
    In a manuscript which is being studied here for the first time, al-Samaw'al quotes a paragraph from al-Bīrūnī which shows that the latter knew not only of Brahmagupta's method of quadratic interpolation, but also of another Indian method. Al-Samaw'al examines these methods, as well as linear interpolation, compares them, and evaluates their respective results. He also tries to improve them. In this article the author shows that al-Bīrūnī had used four methods of interpolation, two of which were of Indian origin; (...)
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  46. The Astronomical Tradition of Maragha: A Historical Survey and Prospects for Future Research: George Saliba.George Saliba - 1991 - Arabic Sciences and Philosophy 1 (1):67-99.
    This paper surveys the results established so far by the on-going research on the planetary theories in Arabic astronomy. The most important results of the Maragha astronomers are gathered here for the first time, and new areas for future research are delineated. The conclusions reached demonstrate that the Arabic astronomical works mentioned here not only elaborate the connection between Arabic astronomy and Copernicus, but also that such activities, namely the continuous reformulation of Greek astronomy, were not limited to a specific (...)
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  47. Stoic Physics in the Writings of R. Saadia Ga'on Al-Fayyumi and its Aftermath in Medieval Jewish Mysticism*: Gad Freudenthal.Gad Freudenthal - 1996 - Arabic Sciences and Philosophy 6 (1):113-136.
    R. Saadia Ga'on of Baghdad sought to avoid anthropomorphism by arguing that scriptural phrases which seem to ascribe materiality to the Deity in fact refer not to God Himself, but rather to a created entity, God's Glory, which he described as a very tenuous “air.” This paper argues that Saadia's conception of a quasi-divine “air” through which God accomplishes His acts in the material world is heavily indebted to the Stoic theory of pneuma. It follows that the immanentist theology of (...)
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  48. Arabic Writings in Hebrew Manuscripts: A Preliminary Relisting: Y. Tzvi Langermann.Y. Tzvi Langermann - 1996 - Arabic Sciences and Philosophy 6 (1):137-160.
    For many centuries Jews in Arabic-speaking lands have transcribed books written by non-Jews into the Hebrew alphabet; the language remains Arabic, but the writing is Hebrew. This was done mainly for the benefit of those who knew the Arabic language but not the script. The majority of these transcriptions are scientific or philosophical texts. Transcriptions are of value to scholars for two reasons. Some entire texts, or more complete or accurate versions of texts, are preserved only in transcription. In addition, (...)
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  49. L'abrégé de L'Almageste: Un Inédit d'Averroès En Version Hébraïque*: Juliane Lay.Juliane Lay - 1996 - Arabic Sciences and Philosophy 6 (1):23-61.
    The Compendium of the Almagest of Averroes, extant only in Hebrew translation, remains unpublished and hardly studied. The present article aims to make it known. It provides a history of the Compendium : its date of writing, translation into Hebrew, and the transmission, reception, and audience of the Hebrew translation, as well as a preliminary study of the text. This includes an annotated outline of its contents, and a discussion of its sources and their critical use by Averroes. The article (...)
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  50. L'histoire des Nombres Amiables: Le Témoignage des Textes Hébreux Médiévaux: TONY LÉVY.Tony L.évy - 1996 - Arabic Sciences and Philosophy 6 (1):63-87.
    This article analyzes new material on the history of the amicable numbers. It discusses Hebrew texts which throw new light on the diffusion in Medieval Europe of Ṯābit ibn Qurra's work. We find Ṯābit's theorem on amicable numbers in a Hebrew translation, made in Saragossa in 1395, of an arithmetical commentary written by Abū al-Ṣalt al-Andalusī, and also in an original Hebrew text probably written by the Jewish Provençal scholar Qalonymos ben Qalonymos. These texts lend strong support to the surmise (...)
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