By Damien Janos
This quantity includes a number of articles concentrating on the philosophical and theological exchanges among Muslim and Christian intellectuals residing in Baghdad through the classical interval of Islamic heritage, whilst this urban was once a colourful heart of philosophical, medical, and literary job. The philosophical accomplishments and contribution of Christians writing in Arabic and Syriac symbolize a very important portion of Islamic society in this interval, yet they've got more often than not been studied in isolation from the advance of mainstream Islamic philosophy. the current ebook goals for a extra built-in technique by means of exploring case experiences of philosophical and theological cross-pollination among the Christian and Muslim traditions, with an emphasis at the Baghdad tuition and its major consultant, Yaḥyā ibn ʿAdī.
Contributors: Carmela Baffioni, David Bennett, Gerhard Endress, Damien Janos, Olga Lizzini, Ute Pietruschka, Alexander Treiger, David Twetten, Orsolya Varsányi, John W. Watt, Robert Wisnovsky
Damien Janos (PhD, McGill college, 2009) has labored for numerous years as a postdoctoral researcher in Canadian and German associations. His study focuses totally on the historical past of Arabic philosophy and particularly at the works of al-Fārābī and Avicenna.
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Additional info for Ideas in Motion in Baghdad and Beyond: Philosophical and Theological Exchanges Between Christians and Muslims in the Third/Ninth and Fourth/Tenth Centuries
Antony Rhetoric (Watt 77, trans. 66) and Watt, Syriac rhetorical theory 254 (the “battle of the gods”). ” 106 Cf. Watt, Christianity in the renaissance of Islam 108–11. 107 Being the opposite (naqīḍ) of demonstration, their logic is at the furthest distance from the Posterior analytics, that is, at the Poetics (both of which Mattā translated into Arabic). While the specific enigmas under consideration here are those in the laws, and their nobility is therefore related to their enabling of civic life, we may reasonably suppose that Mattā would have similarly considered enigmas in the Scriptures and the lit urgy108 (as also the pagan fables and enigmas of Aristotle’s time) as noble on account of their parallel enabling of religious community, a community con sisting not only of philosophers who understand the logical “falsity” of enig mas and tales, but also of the multitudes who by means of them are able to obtain a limited appreciation of divine realities.
Peters, Aristoteles arabus 7–8. It is not impossible that he translated the whole of the Physics, if there was a Syriac version anterior to Isḥāq’s complete Arabic version, as Abū l-Ḥusayn, one of the editors of L, seems to imply. Cf. ibid. (30–2). The other treatises (of the thirteen to fifteen) are Topics, Sophistical refutations, Rhetoric, Poetics, On the heavens, and Ethics. 67 With the Aristotle translations we have no information about patrons, and therefore no direct evidence about the readership for which they were designed.
Ibn Abī Uṣaybiʿa, ʿUyūn al-anbāʾ fī ṭabaqāt al-aṭṭibāʾ, ed. , Cairo-Königsberg 1882–4. Ibn al-Nadīm, Abū l-Faraj Muḥammad ibn Isḥāq, K. al-Fihrist, ed. , Müller, A. , Leipzig 1871–2. Ibn Zurʿa, Risāla, in Sbath, P. ): Vingt traités philosophiques et apologétiques d’auteurs arabes chrétiens du IXe au XIVe siècle, Cairo 1929. Philoponus (olim Ammonius), in Aristotelis categorias commentarium, CAG XIII/I, ed. , Berlin 1898. ): British Library MS. Add. 12151, fol. 1v–4v, 1997, 167–86. Proclus, Théologie platonicienne I, ed.
Ideas in Motion in Baghdad and Beyond: Philosophical and Theological Exchanges Between Christians and Muslims in the Third/Ninth and Fourth/Tenth Centuries by Damien Janos