By Ahmed Alwishah, Josh Hayes (eds.)
This quantity of essays through students in historical Greek, medieval, and Arabic philosophy examines the complete variety of Aristotle's impression upon the Arabic culture. It explores crucial topics from Aristotle's corpus, together with good judgment, rhetoric and poetics, physics and meteorology, psychology, metaphysics, ethics and politics, and examines how those subject matters are investigated and constructed through Arabic philosophers together with al-Kindî, al-Fârâbî, Avicenna, al-Ghazâlî, Ibn Bâjja and Averroes.
The quantity additionally comprises essays which explicitly concentration upon the old reception of Aristotle, from the time of the Greek and Syriac transmission of his texts into the Islamic global to the interval in their integration and assimilation into Arabic philosophy.
This wealthy and wide-ranging assortment will attract all those people who are drawn to the subjects, improvement and context of Aristotle's enduring legacy in the Arabic culture.
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Additional resources for Aristotle and the Arabic Tradition
Being acted on) (9. Having) (10. 2 The categories according to Olympiodorus and Elias Al-Kindī’s overall structure is the same, but the conceptual base of his division differs in some details from that of Olympiodorus. He conceives of the primary cut as contrasting Substance with predicates of Substance, whereas Olympiodorus ﬁrst divides beings into things in a substrate and things not in a substrate. Al-Kindī next divides the accidents into simple and compound, whereas Olympiodorus divides them into those that are 4 Olympiodorus 1902: 54, 3–24.
Having) (10. 3 The categories according to the ‘widely accepted’ division (Avicenna, al-Shifāʾ) The origins of this division are not completely mysterious. 13 The Themistian Paraphrase has a Greek source, and it would appear to share this source with the ‘widely accepted’ division of the categories to which Avicenna refers. I do not know who the people were who according to Avicenna accepted this ‘widely accepted’ division. 14 The conceptual basis of the Themistian Paraphrase has some interesting features.
The creation of the K. al-Ḥayawān out of the De Generatione animalium and De Partibus animalium, as well as that of the K. e. ”79 Endorsing a passage where Plotinus speaks in the ﬁrst person, “Aristotle” presents the following account of his separation from sense–perception and his ascent to the intelligible realm until he reached the direct vision of the divine light: 72 74 75 76 77 79 Arnzen 1998; see also Arnzen 2003 and Sebti 2007. 73 See above, n. 63 and n. 71. Endress’ review of Petraitis’ edition of the Arabic translation of the Meteorologica (see above, n.