Arabic Sciences and Philosophy

ISSNs: 0957-4239, 1474-0524

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  1.  8
    Nouveaux Fragments de Kitāb Al-Futyā_ d'Al-Ǧāḥiẓ Dans Les _Maqālāt d'Abū Al-Qāsim Al-Balḫī.Ziad Bou Akl - 2024 - Arabic Sciences and Philosophy 34 (1):1-35.
    The maqālāt of Abū Qāsim al-Balḫī contain several passages devoted to legal theory. The most important source found there is some extracts of K. al-futyā, a legal treatise by al-Ǧāḥiẓ of which until now only fragments remained, containing the criticisms addressed by al-Naẓẓām to the companions of the Prophet. This article provides a translation of these new extracts preceded by a study of the text and its place in the history of legal theory during this formative period of Islamic thought.
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  2.  9
    Nonreductive Theories of Sense-Perception in the Philosophy of Kalām.Fedor Benevich - 2024 - Arabic Sciences and Philosophy 34 (1):95-117.
    RésuméDans cet article, je soutiendrai que divers philosophes du kalām s'accordent à dire que la perception sensorielle dépasse les processus physiques dans les organes sensoriels. Il peut se passer quelque chose dans nos yeux lorsque nous voyons une pomme rouge, mais voir une pomme rouge ne s'y réduit pas. Nous verrons que certains philosophes du kalām soutiennent que la perception sensorielle est semblable à une prise de conscience ou à une conscience de l'objet de la perception, et qu'elle est, par (...)
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  3.  11
    Al-Suhrawardī’s Philosophy Contextualized.Frank Griffel - 2024 - Arabic Sciences and Philosophy 34 (1):139-152.
    When in 1868, Alfred von Kremer (1828–89) in his Geschichte der herrschenden Ideen des Islams (“History of the Ruling Ideas of Islam”) introduced al-Suhrawardī for the first time to a Western readership, he presented him as a freethinking Sufi devoted to “theosophy.” In a long chapter on Sufism, al-Suhrawardī appears under the heading “anti-Islamic tendencies.” Von Kremer characterized al-Suhrawardī's thought as a balanced mixture of three sources: Neoplatonic philosophy, a Zoroastrian theory of light, plus Islamic monotheism. “According to the Arab (...)
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  4.  14
    Averroes’ “Epistle on Divine Knowledge” as a Dialectical Work: Between Forbidden Interpretation and Philosophical Training.Yehuda Halper - 2024 - Arabic Sciences and Philosophy 34 (1):119-137.
    RésuméL’«Épître sur le savoir divin» d'Averroès présente quatre dialogues differents sur deux niveaux textuels. Ces dialogues, leur structure syllogistique ainsi que l'emploi des contradictions indiquent que l’«Épître» est structurée presque entièrement en accord avec les descriptions de la dialectique se trouvant dans les commentaires d'Averroès aux Topiques d'Aristote. Ainsi, la solution d'Averroès à la question de savoir comment Dieu peut avoir une connaissance universelle des particuliers passe par un compte rendu dialectique de la distinction entre le savoir divin et celui (...)
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  5.  6
    Les Šīʿites Dans Les Maqālāt d'Al-Balḫī Et Al-Ašʿarī: Transmissions TextuelLes Et Enjeux Historiographiques.Dariouche Kechavarzi - 2024 - Arabic Sciences and Philosophy 34 (1):37-73.
    The recent publication of a complete edition of Abū l-Qāsim al-Balḫī's (d. 319/931) Maqālāt ahl al-qibla opens new perspectives on the history of the Islamic doxographical tradition. Through a comparison of al-Balḫī's Maqālāt with Abū l-Ḥasan al-Ašʿarī's (d. 324/935-6) Maqālāt al-islāmiyyīn wa-ḫtilāf al-muṣallīn, this article demonstrate that al-Balḫī is the direct source of al-Ašʿarī's chapter on the Šīʿa. This conclusion hence allows us to analyze the evolution of the maqālāt genre during the 3rd/9th-4th/10th centuries, most notably its progressive assimilation to (...)
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  6.  6
    Retour Sur la Polémique Entre Abū Bakr Al-Rāzī Et Abū Al-Qāsim Al-Balḫī: Conjecture Sur Un Écho du Kitāb Al-Zumurrud_ d'Ibn Al-Rāwandī Dans Les _Maṭālib Al-ʿāliya de Faḫr Al-Dīn Al-Rāzī.Marwan Rashed - 2024 - Arabic Sciences and Philosophy 34 (1):75-93.
    This article revisits the controversy between Abū Bakr al-Rāzī and Abū al-Qāsim al-Balḫī. Based on the testimony of the Kitāb taṯbīt dalāʾil al-nubuwwa of the Qāḍī ʿAbd al-Ǧabbār, it is shown that the two philosophers must have clashed at the court of Aḥmad b. Sahl al-Marwazī, governor of Balḫ, during the 910s, and that the virulence of the tone of their exchange can be explained above all by this context of professional rivalry. In terms of content, their conversation must have (...)
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