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By David Colum Reisman

This quantity includes the court cases of the 1st assembly of the Avicenna research team. all of the papers provides the newest learn conclusions in its respective subject. those conclusions comprise new insights into Avicenna's revision of Aristotle and Plotinus, particular parts of his theories of psychology and metaphysics, his highbrow interplay with the theologians of his interval, the old and social context during which Avicenna labored, the reception of his inspiration between Syriac-writing authors, between later Ishraqi philosophers, and in Shi'ite peripatetic philosophy. those insights diversity from new interpretations of his extant corpus, to driving theories at the components contributing to his philosophical thoughts. in lots of instances, those papers current hitherto unexamined textual facts that are supposed to give a contribution drastically to a brand new method in Avicenna reports, and Arabic-Islamic philosophy ordinarily.

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C. Anawati (Paris: J. Vrin, 1978); Avicenne, La Métaphysique du Shifà", Livres de VI à X, Études musulmanes, XXVII, tr. C. Anawati (Paris: J. Vrin, 1985). The first volume of Anawati’s translation contains a very provisional list of corrections of c. The Kitàb a“-”ifà" is the most important and influential philosophical summa of Avicenna. The Ilàhìyàt is the fourth section of this work, and deals with the metaphysical science. 2 Avicenna states that it is “more accommodating to my Peripatetic colleagues” than his al-Óikma al-Ma“riqìya (“Eastern Philosophy”) or al-Ma“riqìyùn (“The Easterners”); see Ibn Sìnà, a“-”ifà", al-Man†iq: al-Mad¢al, ed.

Bouyges, 3 vols. (Beirut: Imprimerie Catholique, 1938–1948). Us†à† belonged to the circle of translators who gathered around al-Kindì. Huwìya as a rendering of ˆn is common not only in Us†à∆’s translation of the Metaphysics, but also in other translations/adaptations of Greek philosophical works which were produced by al-Kindì’s circle, or had some connection with it (see G. Endress, “The Circle of al-Kindì, Early Arabic Translations from the Greek and the Rise of Islamic Philosophy,” in The Ancient Tradition in Christian and Islamic Hellenism, ed.

For a full discussion, see Lagerlund, Modal Syllogistics, ch. 2. , it is very likely that the example, N (man a writer) is taken from Avicenna and not through a mistranslation of AP into Arabic. 3: ba'∂u mà yùßafu biannahù kàtibun huwa insànun bi-∂-∂arùra. 28 See R. Patterson, “The Case of the Two Barbaras,” Oxford Studies in Ancient REISMAN_f2_1-24 3/6/03 7:53 PM Page 11 ’      11 (AaB) N(BaC) → N(AaC) He argues by ad impossibile; let us assume that the conclusion is true.

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