Results for 'S. Al-Eithan'

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  1.  15
    Take a Lame and Decrepit Female Hyena_…: A Genizah Study of Two Additional Fragments of Sābūr Ibn Sahl's _al-Aqrābādhīn Al-Saghīr.Leigh N. Chipman & Efraim Lev - 2008 - 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was used by the medical practitioners of the Jewish community of Cairo, possibly long after it is supposed to have been superceded by other works.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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  2.  11
    Take a Lame and Decrepit Female Hyena…: A Genizah Study of Two Additional Fragments of Sābūr Ibn Sahl's Al-Aqrābādhīn Al-Saghīr.Efraim Lev & Leigh Chipman - 2008 - 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was used by the medical practitioners of the Jewish community of Cairo, possibly long after it is supposed to have been superceded by other works.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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  3.  24
    Simplicity’s Deficiency: Al-Ghazali’s Defense of the Divine Attributes and Contemporary Trinitarian Metaphysics.Nicholas Martin - forthcoming - Topoi:1-9.
    I reconstruct and analyze al-Ghazali’s arguments defending a plurality of real divine attributes in The Incoherence of the Philosophers. I show that one of these arguments can be made to engage with and defend Jeffrey E. Brower and Michael C. Rea’s “Numerical Sameness Without Identity” model of the Trinity. To that end, I provide some background on the metaphysical commitments at play in al-Ghazali’s arguments.
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  4.  24
    The "Commentary" That Saved the Text. The Hazardous Journey of Ibn Al-Haytham's Arabic Optics.A. I. Sabra - 2007 - 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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  5.  10
    Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World, in the First Discussion of the Incoherence of the Philosophers.Edward Omar Moad - 2015 - Sophia 54 (4):429-441.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali raised objections against the doctrine of the ‘philosophers’ on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this (...)
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  6.  36
    Al-Ghazali's Reflections on the Metaphysics of Metaphor in the Mishkāt Al- Anwar.Edward Omar Moad - 2007 - Sophia 46 (2):163-175.
    Mythological language is sometimes understood as a way of representing, by concrete imagery, more abstract notions. In this paper, we will pose some metaphysical questions about the possibility of such a representation. These questions will serve to motivate a brief tour of Mishkāt al-Anwār (Niche of Lights)—Abu Hamid al-Ghazali’s commentary on the famous ayat al-nur (“verse of light”) of the Qur’an—wherein is discussed, among other things, how symbolic imagery is possible, and “the respect in which the spirits of the meanings (...)
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  7.  25
    Ibn Al-Haytham's Universal Solution for Finding the Direction of the Qibla by Calculation.Ahmad S. Dallal - 1995 - Arabic Sciences and Philosophy 5 (2):145.
    This paper presents an edition of al-Hasan ibn al-asan ibn al-Haytham's treatise, Qawl fi samt al-qibla bi-al-isd al-K, some four centuries after the introduction of this method by Ibn al-Haytham. The present treatise represents an important juncture in the history of the development of mathematics of the qibla, and sheds more light on the contributions of one of the most important scientists of medieval Islam.
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  8. Faith and Reason in Al-Ghazali's Doctrine.N. S. Kirabaev & M. Al-Janabi - 2009 - In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy.
     
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  9. Doubts on Avicenna: A Study and Edition of Sharaf Al-Dīn Al-Masʿūdī’s Commentary on the Ishārāt.Ayman Shihadeh - 2015 - Brill.
    In _Doubts on Avicenna_, Ayman Shihadeh offers an extended study and critical edition of Sharaf al-Dīn al-Masʿūdī’s _al-Mabāḥith wa-l-Shukūk_, a key and hitherto unstudied source for twelfth-century Arabic philosophy. This text inaugurates the long commentarial tradition on Avicenna’s _Ishārāt_.
     
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  10. Al-Farabi’s Ecumenical State and its Modern Connotations.Georgios Steiris - 2012 - Skepsis: A Journal for Philosophy and Interdisciplinary Research:253-261.
    al-Fārābi was well aware that ecumenism can easily convert to tyranny if a certain city–state attempts to impose its laws outside its territory. State legislation depends on specific cultural and historical factors which deprives it from being universal because culture and history could not unite different nations in an ecumenical state. Legislation has to be built on universal premises, e.g. on philosophy, so as to serve the needs of a global state. Philosophy is the bond which unites humans and communities, (...)
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  11.  2
    Poetic Anthology of Ibāḍī Theology. Historical Readings of Ibn Al-Naẓar’s Al-Daʿāʾim and its Commentaries.Abdulrahman al-Salimi - 2016 - Der Islam: Journal of the History and Culture of the Middle East 93 (1):85-100.
    Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 1 Seiten: 85-100.
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  12.  1
    Freedom and Fulfillment. An Annotated Translation of Al-Ghazālī's Al-Munqidh Min Al-Ḍalāl and Other Relevant Works of Al-GhazālīFreedom and Fulfillment. An Annotated Translation of Al-Ghazali's Al-Munqidh Min Al-Dalal and Other Relevant Works of Al-Ghazali.Fadlou Shehadi, Richard Joseph McCarthy, al-Ghazālī & al-Ghazali - 1982 - Journal of the American Oriental Society 102 (2):374.
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  13. Erudition and Nostalgia. Al-Hanin Ila L-Awtan on Editing Al-Tanukhi's Al-Faraj Ba'd Al-Shidda.Teresa Garulo - 2012 - Al-Qantara: Revista de Estudios Árabes 33 (1):107 - 146.
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  14. Judicial Practice and Family Law in Morocco: The Chapter on Marriage From Sijilmāsī's Al-ʿAmal Al-MuṭlaqJudicial Practice and Family Law in Morocco: The Chapter on Marriage From Sijilmasi's Al-Amal Al-Mutlaq.Hanna E. Kassis, Henry Toledano, Abū ʿAbd Allāh Muḥammad al-Sijilmāsī & Abu Abd Allah Muhammad al-Sijilmasi - 1985 - Journal of the American Oriental Society 105 (1):160.
  15. A New Source for the History of Islamic Sicily: A Pasage of Ibn Hayyan's Al-Muqtabis V on the Revolt of Ahmad Ibn Qarhab (300-304/913-916). [REVIEW]Giuseppe Mandala - 2012 - Al-Qantara: Revista de Estudios Árabes 33 (2):343 - 374.
     
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  16. Two Unpublished Fragments From Volume II of Ibn Hayyan's Al-Muqtabis.Mayte Penelas & Luis Molina - 2011 - Al-Qantara: Revista de Estudios Árabes 32 (1):229 - 241.
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  17. Robert of Chester's Latin Translation of Al-Khwārizmī's Al-JabrAl-Khwārizmī Barnabas B. Hughes.S. Unguru - 1991 - Isis 82 (3):559-559.
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  18.  6
    Early Responses to Avery Et Al.'S Paper on DNA as Hereditary Material.U. Deichmann - 2004 - Historical Studies in the Physical and Biological Sciences 34 (2):207-232.
    Avery’s et al. ’s 1944 paper provides the first direct evidence of DNA having gene-like properties and marks the beginning of a new phase in early molecular genetics (with a strong focus on chemistry and DNA). The study of its reception shows that on the whole, Avery’s results were immediately appreciated and motivated new research on transformation, the chemical nature of DNA’s biological specificity and bacteria genetics. It shows, too, that initial problems of transferring transformation to other systems and prominent (...)
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  19.  60
    Al-Fārābī's Kitāb Al-Urūf and His Analysis of the Senses of Being.Stephen Menn - 2008 - Arabic Sciences and Philosophy 18 (1):59-97.
    Al-Fbb al-f, is apparently the first person to maintain that existence, in one of its senses, is a second-order concept [mal th]. As he interprets Metaphysics d] has two meanings, second-order being as truth'' (including existence as well as propositional truth), and first-order being as divided into the categories.'' The paronymous form of the Arabic word mawjd] distinct from their essences: for al-Kindd of all things. Against this, al-Fburr thinks that Greek more appropriately expressed many such concepts, including being, by (...)
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  20. Before Essence and Existence: Al-Kindi's Conception of Being.Peter Adamson - 2002 - Journal of the History of Philosophy 40 (3):297-312.
    This paper studies the first metaphysical theory in Arabic philosophy, that of al-Kindi, as found in "On First Philosophy" and other of his works. Placing these works against the background of translations produced in al-Kindi's circle (the "Theology of Aristotle," which is the Arabic version of Plotinus, and the "Liber de Causis," the Arabic version of Proclus' "Elements of Theology"), it argues that al-Kindi has two conceptions of being: "simple" being, which excludes predication and derives from Neoplatonism, and "complex" being, (...)
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  21.  50
    Al-Fārābī's Lost Treatise on Changing Beings and the Possibility of a Demonstration of the Eternity of the World.Marwan Rashed - 2008 - Arabic Sciences and Philosophy 18 (1):19-58.
    This article proposes a reconstitution of the philosophical tenor of al-Fb al-Mawdayyira). It is shown that this work is not only a response to book VI of John Philoponus' Contra Aristotelem, but that its real issues can only be grasped in the context of the author's metaphysical system. Although, for al-Fbī, genuine demonstrations proceed from the cause to the caused, thus following the order of being, it will be explained how he also admits a strictly physical proof of the simple (...)
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  22.  29
    A Few Reasons Why We Don't Share Tomasello Et Al.'S Intuitions About Sharing.György Gergely & Gergely Csibra - 2005 - Behavioral and Brain Sciences 28 (5):701-702.
    Tomasello et al.'s two prerequisites, we argue, are not sufficient to explain the emergence of Joint Collaboration. An adequate account must include the human-specific capacity to communicate relevant information (that may have initially evolved to ensure efficient cultural learning). This, together with understanding intentional actions, does provide sufficient preconditions for Joint Collaboration without the need to postulate a primary human motive to share others' psychological states.
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  23.  1
    Doubts on Avicenna: A Study and Edition of Sharaf Al-Dīn Al-Mas'ūdī's Commentary on the Ishārāt. By Ayman Shihadeh.McGinnis Jon - 2017 - Philosophy East and West 67 (2):599-601.
    While the little-known thinker Sharaf al-Dīn al-Mas'ūdī may have had doubts concerning the Ishārāt of the great Persian philosopher Avicenna, no one should have doubts concerning Ayman Shihadeh's brilliant Doubts on Avicenna: A Study and Edition of Sharaf al-Dīn al-Mas'ūdī's Commentary on the Ishārāt. Professor Shihadeh's volume is a rich study of Mas'ūdī's alMabāḥith wa-l-shukūk 'alā Kitāb al-Ishārāt, which additionally offers the first critical edition of that work. Doubts on Avicenna affords the reader a snapshot of the middle period of (...)
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  24.  94
    Reply to Crupi Et Al.'S "Bayesian Confirmation by Uncertain Evidence".Franz Huber - 2008 - British Journal for the Philosophy of Science 59 (2):213-215.
    Crupi et al. propose a generalization of Bayesian confirmation theory that they claim to adequately deal with confirmation by uncertain evidence. Consider a series of points of time t0, . . . , ti, . . . , tn such that the agent’s subjective probability for an atomic proposition E changes from Pr0 at t0 to . . . to Pri at ti to . . . to Prn at tn. It is understood that the agent’s subjective probabilities change for (...)
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  25.  14
    The Arabico-Islamic Background of Al-Fārābī's Logic.Sadik Türker - 2007 - History and Philosophy of Logic 28 (3):183-255.
    This paper examines al-F?r?b?'s logical thought within its Arabico-Islamic historical background and attempts to conceptualize what this background contributes to his logic. After a brief exposition of al-F?r?b?'s main problems and goals, I shall attempt to reformulate the formal structure of Arabic linguistics (AL) in terms of the ontological and formal characteristics that Arabic logic is built upon. Having discussed the competence of al-F?r?b? in the history of AL, I will further propose three interrelated theses about al-F?r?b?'s logic, in terms (...)
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  26.  15
    In Defence of the Sovereignty of Philosophy: Al-Baghdadi's Critique of Ibn Al-Haytham's Geometrisation of Place.Nader El-bizri - 2007 - Arabic Sciences and Philosophy 17 (1):57-80.
    This paper investigates the objections that were raised by the philosopher ‘Abd al-La[tdotu ]if al-Baghdadi (d. ca. 1231 CE) against al-[Hdotu ]asan ibn al-Haytham’s (Alhazen; d. after 1041 CE) geometrisation of place. In this line of enquiry, I contrast the philosophical propositions that were advanced by al-Baghdadi in his tract: Fi al-Radd ‘ala Ibn al-Haytham fi al-makan (A refutation of Ibn al-Haytham’s place), with the geometrical demonstrations that Ibn al-Haytham presented in his groundbreaking treatise: Qawl fi al-Makan (Discourse on place). (...)
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  27.  26
    Al-Mahani's Commentary on the Concept of Ratio.Bijan Vahabzadeh - 2002 - Arabic Sciences and Philosophy 12 (1):9-52.
    The mathematician al-Mahani (9th century AD) is the author of one of the first commentaries on the fifth Book of Euclid's Elements which have been handed down to us. In this commentary, al-Mahani intends to justify Definitions V. 5 and V. 7 of the Elements, which deal with the identity of ratios and with greater ratio, by starting from an anthyphairetic conception of ratio, and by proving the equivalence of the Euclidean and the anthyphairetic points of view. We will try (...)
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  28.  41
    Al-Ghazālī's Method of Doubt and its Epistemological and Logical Criticism.Aytekin Özel - 2008 - Journal of Islamic Philosophy 4:69-76.
    The method of doubt has been used in philosophy and theology by both philosophers and theologians, among them al-Ghazālī. Al-Ghazālī’s method conveys the process of how he was cured of his epistemological and existential crisis. This study analyzes each phase of the process in terms of epistemology and logic; it explains the problems and how they appeared to al-Ghazālī.
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  29.  36
    Between Logic and Mathematics: Al-Kindī's Approach to the Aristotelian Categories.Ahmad Ighbariah - 2012 - Arabic Sciences and Philosophy 22 (1):51-68.
    What is the function of logic in al-Kind's theory of categories as it was presented in his epistle On the Number of Aristotle's Books and Quality, whereas the rest of the categories are thought to be no more than different combinations of these two categories with the category Substance. The discussion will pay special attention to the function of the categories of Quantity and Quality as mediators between logic and mathematics.
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  30.  55
    From Al-Kindi to Al-Farabi: Avicenna's Progressive Knowledge of Aristotle's Metaphysics According to His Autobiography.Amos Bertolacci - 2001 - Arabic Sciences and Philosophy 11 (2):257-295.
    The autobiography witnesses a significant evolution in Avicenna's approach to Aristotle's Metaphysics during the years of his education. It clearly shows that, at a certain point of his philosophical training, Avicenna faced the entire text of the Metaphysics , was puzzled by its extent and complexity, and found in a treatise by al-Fārābī a guide for its understanding. But, albeit less perspicuously, the autobiography also suggests that this was not Avicenna's first encounter with the Metaphysics . Avicenna dealt with Aristotle's (...)
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  31.  2
    Al-Shāfi’Ī’s Position on Analogical Reasoning in Islamic Criminal Law: Jurists Debates and Human Rights Implications.Luqman Zakariyah - forthcoming - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-19.
    Al-Shāfi’ī has been unreservedly credited as one of the designers, if not the “master architect,” of uṣūl al-fiqh. His most important scholarly work, Al-Risālah, clearly demonstrates his cognitive creativity in this field. One of the methodologies for the decision of cases under Islamic law that Al-Shāfi’ī championed is qiyās, which he equated with ijtihād. His balanced approach invites further enquiry into the extensive use of qiyās in general and in criminal law in particular. The extent to which qiyās can be (...)
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  32.  5
    The Agent Intellect as "Form for Us" and Averroes's: Critique of Al-F'r'bî.Richard C. Taylor - 2005 - Tópicos 29:29-52.
    This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals his dependence on (...)
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  33.  12
    Al-Qushjī's Reform of the Ptolemaic Model for Mercury.George Saliba - 1993 - Arabic Sciences and Philosophy 3 (2):161.
    In this article the author analyzes a fifteenth-century Arabic reform of the Ptolemaic model for Mercury. The author of the reform was the Central Asian Al al-D who, in his youth, had been instructed in the mathematical sciences by none other than the famous Central Asian monarch Ulugh Beg (1394 has been yet identified to have produced a theoretical text devoted to the criticism, let alone the reform, of the Ptolemaic mathematical planetary models. The present article on Qushji's reform of (...)
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  34.  5
    Ibn Bāğğa's Commentaries on Al-Fārābī's Letter and Five Aphorisms.Terence J. Kleven - 2016 - Quaestio 15:275-286.
    The purpose of this study is to provide evidence that Ibn Bāǧǧa’s commentaries on al- Fārābī’s logical writings reveal a perpetuation of al-Fārābī’s logic in Andalusia and that they also assist us in the recognition of the nature and achievement of this logic. Ibn Bāǧǧa’s Introduction or Eisagoge is a commentary on al-Fārābī’s introductory Letter and the Five Aphorisms, as well as subsequent logical treatises of al-Fārābī. Ibn Bāǧǧa, in agreement with al-Fārābī, presents logic as consisting of five syllogistic arts, (...)
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  35.  15
    Assisted Migration, Risks and Scientific Uncertainty, and Ethics: A Comment on Albrecht Et Al.'S Review Paper.Marko Ahteensuu & Susanna Lehvävirta - 2014 - Journal of Agricultural and Environmental Ethics 27 (3):471-477.
    In response to Albrecht et al.’s (J Agric Environ Ethics 26(4):827–845, 2013) discussion on the ethics of assisted migration, we emphasize the issues of risk and scientific uncertainty as an inextricable part of a comprehensive ethical evaluation. Insisting on a separation of risk and ethical considerations, although arguably common in many policy contexts, is at best misguided and at worst damaging.
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  36.  29
    Al-Kindī's Commentary on Archimedes' 'The Measurement of the Circle'.Roshdi Rashed - 1993 - Arabic Sciences and Philosophy 3 (1):7.
    The author examines the relationship between mathematics and philosophy in the works of al-Kind on the approximation of 's knowledge of mathematics, and on the history of the transmission of The Measurement of the Circle of Archimedes. The author shows that al-Kind M, and that it was one of the sources of the Florence Versions, the Latin commentary on the same proposition.
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  37.  16
    Al-Fārābī's Lost Commentary on the Ethics: New Textual Evidence.Chaim Meir Neria - 2013 - Arabic Sciences and Philosophy 23 (1):69-99.
    Al-Fbsifa. In part, this is because the commentary was in some respects a scandal, and scholars accordingly believe it may hold the key to resolving present-day disagreements on how to interpret al-Fbr's most shocking or scandalous statement is that preserved by the Hispano-Muslim philosophers Ibn Bufayl, and Ibn Rushd. According to them al-Fb generally considered the highest goal of human existence by the philosophers r's commentary is still lost, I have discovered two quotations of it in Hebrew manuscripts. As I (...)
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  38.  22
    Mathematical Methods in Abū Al-Wafāʾ's Almagest and the Qibla Determinations.Ali Moussa - 2011 - Arabic Sciences and Philosophy 21 (1):1-56.
    The problem of the Qibla was one of the central issues in the scientific culture of Medieval Islam, and to solve it properly, one needed mathematics and observation. The mathematics consisted of two parts: plane trigonometry and spherical trigonometry . Observation and its instruments were needed to find the geographical coordinates of Mecca and the given location; these coordinates will be the input data in the formulas of the Qibla . In his Almagest , Ab?? al-Waf???? produced a brilliant work (...)
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  39.  24
    About Celestial Circulation: Averroes' Tahafūt Al-Tahafūt and Aristotle's De Caelo.Lisa Farooque - 2008 - Journal of Islamic Philosophy 4:21-38.
    For Averroes, celestial circulation is evidence of a divinely mandated rational universe. This paper follows Averroes’ account on cosmic contact between the eternal and the temporal, in Tahafūt al-tahafūt contra al-Ghazālī. It argues that the polemical perspective of the Tahafūt al-tahafūt frames Averroes’ appeal to Aristotle’s account of cosmic motion. Consequently, Averroes’ exceptional account of the universe contrasts Aristotle’s exemplary account of the mutual participation of intellect and nature. Their accounts of celestial circulation implicate the status of human nature conditioned (...)
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  40. Combating Al Qaeda's Splinters: Mishandling Suicide Terrorism.Scott Atran - unknown
    The past three years saw more suicide attacks than the last quarter century. Most of these were religiously motivated. While most Westerners have imagined a tightly coordinated transnational terrorist organization headed by Al Qaeda, it seems more likely that nations under attack face a set of largely autonomous groups and cells pursuing their own regional aims. Repeated suicide actions show that massive counterforce alone does not diminish the frequency or intensity of suicide attack. Like pounding mercury with a hammer, this (...)
     
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  41.  27
    Reflections on the Principle of Continuity on the Basis of Ibn Al-Haytham's Commentary on Proposition I.7 of Euclid's Elements.Khalid Bouzoubaâ Fennane - 2003 - Arabic Sciences and Philosophy 13 (1):101-136.
    After his refutation of the doubts concerning Proposition I.7 (in the Book of solving doubts), Ibn al-Haytham mentions three possible ways in which circles may intersect, submitting them to the following “intuitive” argument: one part of one of the two circles is situated inside of the other circle, and its other part is situated outside of it. One is therefore tempted to believe that the commentator accepts the principle of continuity in the case of circles, since his argument has the (...)
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  42.  4
    Al-Bīrūnī's Mechanical Calendar.Donald R. Hill - 1985 - Annals of Science 42 (2):139-163.
    Summary This paper is concerned with a mechanical calendar described by the great scientist al-B?r?n?, who died in 440/1048. The description occurs in a book devoted to the construction of various types of astrolabe and related instruments. The Arabic text presented in this paper was prepared from three manuscripts. This is preceded by a brief introduction which gives a sketch of the life and works of al-B?r?n? together with information about the provenance and contents of the three manuscripts. The text (...)
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  43.  3
    The Sufi Doctrine of Man: Ṣadr Al-Dīn Al-Qūnawī's Metaphysical Anthropology by Richard Todd.Janis Eshots - 2016 - Philosophy East and West 66 (2):667-670.
    The examination of the works and views of Muḥy al-Dīn al-’Arabī’s spiritual heir Ṣadr al-Dīn al-Qūnawī, due to the notorious terseness of his style, is an extremely difficult task. In addition, al-Qūnawī expected the reader to be acquainted with the entire corpus of his works, since many important ideas are mentioned in only one of them, without ever being repeated elsewhere in his writings. In many cases, he limits himself to a brief allusion or hint, without discussing the point at (...)
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  44.  24
    About Todros Todrosi's Medieval Hebrew Translation of Al-Fārābī's Lost Long Commentary/Gloss-Commentary On Aristotle's Topics, Book VIII.Mauro Zonta - 2011 - History and Philosophy of Logic 32 (1):37-45.
    Among the many logical works by Ab? Nasr Muhammad al-F?r?b? (870?950), there are two commentaries on particular books or points of Aristotle's Topics, whose original Arabic text has been apparently lost. A number of quotations of one or both of them, translated into Hebrew, has been recently found in a philosophical anthology by a fourteenth-century Provençal Jewish scholar, Todros Todrosi. In this article, a detailed list of these quotations is given, and a tentative short examination of the contents of each (...)
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    Al-Shīrāzī and the Empirical Origin of Ptolemy's Equant in His Model of the Superior Planets.Amir Mohammad Gamini & Hossein Masoumi Hamedani - 2013 - Arabic Sciences and Philosophy 23 (1):47-67.
    Ptolemy presents only one argument for the eccentricity in his models of the superior planets, while each one of them has two eccentricities: one for center of the uniform motion, the other for the center of the constant distance. To take into account the first eccentricity, he introduces the equant point, but he provides no argument for the eccentricity of the center of the deferent. Why is the second eccentricity different from the first one? The 13 th century astronomer Quṭb (...)
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  46.  19
    Ancient Catalogues of Aristotle's Works: Hesychius and Ptolemy Al- Garib.Raul Corazzon - unknown
    Aristotle's Definition of a Science of Being qua Being Selected Bibliography on the Meanings of Being in Aristotle The Place of Metaphysics in the Ancient Divisions of Philosophy The Peripatos after Aristotle's and the Origin of the Corpus Aristotelicum Bibliography on the Ancient Catalogues of Aristotle and the Corpus Aristotelicum Ancient Catalogues of Aristotle's Works: English studies Diogenes Laërtius, Lives, V 22-27 Hesychius of Miletus and Ptolemy al-Garib Listes Anciennes des Ouvrages d'Aristote: études en français Diogène Laërce, Vies V, 22-27 (...)
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    What is the Significance of Al Gore's Purported Hypocrisy?Scott F. Aikin - manuscript
    This paper is a survey of a variety of hypocrisy charges levied against Al Gore. Understood properly, these hypocrisy charges actually support Gore's case.
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  48.  3
    Delight of Knowledge in Al-Māwardī's View.Miklós Maróth - 2016 - Quaestio 15:235-244.
    Speaking of “delight of knowledge” al-Māwardī- explains the meaning of knowledge in a sense which is alien to the philosophical tradition, but well known in the ancient Greek rhetoric. Some signs indicate that the Arabic adab-literature is in a certain respect heir to the Greek rhetoric. The presence of some elements of philosophy in al-Māwardī’s writings can be explained by the fact that the traditional rhetoric formation relied on a basic knowledge of philosophy too. This kind of the popular version (...)
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    A Few Notes on [Hdotu]Unayn's Translation and Ibn Al-Nafis' Commentary on the First Book of the Aphorisms.Amal Abou Aly - 2000 - Arabic Sciences and Philosophy 10 (1):139-150.
    The Hippocratic Aphorisms is a well-known treatise which was very popular throughout the ages. This paper studies the Arabic translation of [Hdotu]unayn ibn Ishaq, the renowned Arab translator, of the first book of the Aphorisms as well as the commentary of Ibn al-Nafis, the thirteenth-century Arab doctor, on the same book. This study highlights the difficulties that occasionally confronted the Arab commentator while commenting. The obscurity of a few Hippocratic sentences as well as [Hdotu]unayn's interpretation and alteration in meaning were (...)
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  50.  10
    Al-Anṭākī's Use of the Lost Arabic Version of Philoponus'contra Proclum.Elvira Wakelnig - 2013 - Arabic Sciences and Philosophy 23 (2):291-317.
    Ibn al-Fa's Kitmin, the Book of the Delight of the Believer preserves, in the first part, in at least three of its 100 philosophical and theological problems, passages from the hitherto lost Arabic version of Philoponus' De Aeternitate mundi contra Proclum. All quotations are taken from the refutation of the first proof, one of them from the beginning which is also lost in Greek. For this latter passage a parallel is found in al-Isfiz who draws on the same Philoponus source (...)
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