Internationalization of Science in Developing Countries
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Medieval Jewish Philosophy and Its Literary Forms'
H-Judaic Lawee on Hughes and Robinson, 'Medieval Jewish Philosophy and Its Literary Forms' Review published on Monday, March 16, 2020 Aaron W. Hughes, James T. Robinson, eds. Medieval Jewish Philosophy and Its Literary Forms. Bloomington: Indiana University Press, 2019. viii + 363 pp. $100.00 (cloth), ISBN 978-0-253-04252-1. Reviewed by Eric Lawee (Bar-Ilan University)Published on H-Judaic (March, 2020) Commissioned by Barbara Krawcowicz (Norwegian University of Science and Technology) Printable Version: http://www.h-net.org/reviews/showpdf.php?id=54753 Among the religious and intellectual innovations in which medieval Judaism abounds, none sparked controversy more than the attempt of certain rabbis and scholars to promote teachings of ancient Greek philosophy. Most notable, of course, was Moses Maimonides, the foremost legist and theologian of the age. Not only did he cultivate Greco-Arabic philosophy and science, but he also taught the radical proposition that knowledge of some of its branches was essential for a true understanding of revealed scripture and for worship of God in its purest form. As an object of modern scholarship, medieval philosophy has not suffered from a lack of attention. Since the advent of Wissenschaft des Judentums more than a century and half ago, studies have proliferated, whether on specific topics (e.g., theories of creation), leading figures (e.g., Saadiah Gaon, Judah Halevi, Maimonides), or the historical, religious, and intellectual settings in which Jewish engagements with philosophy occurred—first in -
3 Al-Farabi, Avicenna, and Averroes in Hebrew: Remarks on the Indirect Transmission of Arabic-Islamic Philosophy in Medieval Judaism
3 Al-FArAbi, AvicennA, And Averroes in Hebrew: remArks on tHe indirect trAnsmission oF ArAbic-islAmic PHilosophy in medievAl JudAism James T. Robinson erhaps as early as the eighth century, in the Islamic East, the traditional Sanskrit tales about the Buddha’s enlightenment—about his recognition of his own mortality and training with an ascetic monk—were translated into Persian and Arabic. The Arabic version, entitled Bilawhar wa-Būdhāsaf, then served as Pthe basis for renderings into Georgian, Greek, Latin, Hebrew, and a long list of European vernacular languages.1 These renderings were, more often than not, not straightforward translations but adaptations, often introducing significant modifications into the frame narrative. The Greek version, for example, transformed Bilawhar—an ascetic teacher—into Barlaam, a saintly Christian monk, and his disciple Budasaf or Yudasaf—the Buddha—into Joasaph or Josaphat, a saintly Christian Neophyte.2 The Hebrew version is no less surprising than the Greek, when Bilawhar be- comes not a Jewish sage but a Neoplatonic philosopher, and his 1 For the Arabic and Persian versions, see D. Gimaret (1972); D. Gimaret (1971). See also S. M. Stern and S. Walzer (1971). For the Georgian and Greek versions, see: D. M. Lang (1957), idem (1966); John Damascene (1914). The Hebrew version was edited by A. M. Habermann (1951), with extensive apparatus and commentary. For the vernacular versions, see most recently the studies of the German and English versions: S. Calomino (1990); K. Ikegami (1999). 2 In fact, both Barlaam and Joasaph/Josaphat became Christian saints. 60 The Judeo-Christian-Islamic Heritage final lesson to his young disciple is not a lesson in religious prac- tice but an introduction to neoplatonic metaphysics, based on the Arabic versions of Plotinus—namely, that complex of texts associated with the Theology of Aristotle.3 This is one example of the indirect transmission of Greek and Arabic philosophy in medieval Judaism. -
The Aristotelian Curriculum in Arabic and Hebrew
1 The Aristotelian Curriculum (Excluding Mathematics) In Arabic and Hebrew (occasionally also Greek, Syriac, Persian, Latin) Handout for “Aristotle in the Middle Ages,” James Robinson, U. Chicago, Winter 2013 General background: Christina d’Ascona, “Greek Sources in Arabic and Islamic Philosophy,” Stanford Encyc. of Philosophy Online: http://plato.stanford.edu/entries/arabic-islamic-greek/ M. Zonta, “The Influence of Arabic and Islamic Philosophy on Judaic Thought,” Stanford Encyc. of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-judaic/ Dag Hasse, “The Influence of Arabic and Islamic Philosophy on the Latin West,” Stanford Encyc. of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-influence/ Tony Street, “Arabic and Islamic Philosophy of Language and Logic,” Stanford Encyc. of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-language/ J. McGinnis, “Arabic and Islamic Natural Philosophy and Natural Science,” Stanford Encyc. of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-natural/ Alfred Ivry, “Arabic and Islamic Psychology and Philosophy of Mind,” Stanford Encyclopedia of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-mind/ Amos Bertolacci, “Arabic and Islamic Metaphysics,” Stanford Encyclopedia of Philosophy: http://plato.stanford.edu/entries/arabic-islamic-metaphysics/ Useful Resources: Arist. semitico-latinus: http://www.brill.com/publications/aristoteles-semitico-latinus Online dictionary of Arabic philosophical terms: http://www.arabic-philosophy.com/dict Hans Daiber -
Latin Averroes Translations of the First Half of the Thirteenth Century
D.N. Hasse 1 Latin Averroes Translations of the First Half of the Thirteenth Century Dag Nikolaus Hasse (Würzburg)1 Palermo is a particularly appropriate place for delivering a paper about Latin translations of Averroes in the first half of the thirteenth century. Michael Scot and William of Luna, two of the translators, were associated with the court of the Hohenstaufen in Sicily and Southern Italy. Michael Scot moved to Italy around 1220. He was coming from Toledo, where he had already translated at least two major works from Arabic: the astronomy of al-BitrÚºÍ and the 19 books on animals by Aristotle. In Italy, he dedicated the translation of Avicenna’s book on animals to Frederick II Hohenstaufen, and he mentions that two books of his own were commissioned by Frederick: the Liber introductorius and the commentary on the Sphere of Sacrobosco. He refers to himself as astrologus Frederici. His Averroes translation, however, the Long Commentary on De caelo, is dedicated to the French cleric Étienne de Provins, who had close ties to the papal court. It is important to remember that Michael Scot himself, the canon of the cathedral of Toledo, was not only associated with the Hohenstaufen, but also with the papal court.2 William of Luna, the other translator, was working apud Neapolim, in the area of Naples. It seems likely that William of Luna was associated to Manfred of Hohenstaufen, ruler of Sicily.3 Sicily therefore is a good place for an attempt to say something new about Michael Scot and William of Luna. In this artic le, I shall try to do this by studying particles: small words used by translators. -
In the Thirteenth Century, the Traditional Jewish Communities of Southern
SECONDARY FORMS OF PHILOSOPHY: ON THE TEACHING AND TRANSMISSION OF PHILOSOPHY IN NON-PHILOSOPHICAL LITERARY GENRES James T. Robinson n the thirteenth century, the traditional Jewish communities of southern France (called ‘Provence’ in Hebrew sources), where Talmud and Midrash had Ireigned supreme, were transformed into the leading centres of Jewish philo- sophy. There in Rousillon, Languedoc, Comtat Venaissin, and Provence proper, in the communities of Perpignan, Béziers, Carcassonne, Narbonne, Lunel, Mont- pellier, Arles, and Marseilles, Jews devoted themselves — with religious zeal — to the teaching of philosophical ideas. This cultural transformation in southern France, a transformation from tradi- tional Jew to philosopher, from yeshiva student to enthusiast of Aristotle, is really quite remarkable. Especially remarkable is the speed with which philosophical texts, ideas, principles, ideals, and aspirations spread throughout the region. By 1306, when the Jews were expelled from France, Greek and Arabic philosophical ideas were discussed freely and openly, in Hebrew and Romance, in every area of Jewish life and letters. How did this transformation take place? There were certainly many factors — sociological, political, economic, religious, and even geographical. The purpose of the present paper is to focus on the literary: the way that different literary genres and forms — different media, if you will — were used to teach and disseminate philosophy to the general public. In other words, the paper will focus on the popu- larization of philosophy in Provence, the creating of a literary foundation for philo- sophy within the traditional community, the creation of a philosophical culture. The paper will survey the main literary-pedagogical developments in thirteenth- century Provence: translation; reference works and study aids; popular literature, 246 James T. -
Views of Western Scholars on George Sarton's Introduction to the History
International Journal of Business and Social Science Vol. 5, No. 7(1); June 2014 Views of Western Scholars on George Sarton’s Introduction to the History of Science Nabihah Liyana Salan Roziah Sidik @ Mat Sidek Department of Arabic Studies and Islamic Civilization Faculty of Islamic Studies Universiti Kebangsaan Malaysia Selangor, Malaysia. Abstract This article discusses an outstanding founder figure of the discipline of history of science, namely George Sarton who contributed many works, including books and articles. His most notable success is the three-volume Introduction to the History of Science. This work contains biographies of great scientists throughout time including scientists of the Islamic civilization. In fact, the writing of this work bears references to sources of authority in the Islamic civilization. This work has also been given a distinctive evaluation by Western scholars. Thus, the purpose of this article is to examine Western scholars’ views on Sarton’s work, Introduction to the History of Science. The research methodology used is a qualitative approach by content analysis as reference sources are document in form. Besides that, a hermeneutic approach is also used to make interpretations of the work. The scope of this research focuses on the work Introduction to the History of Science and Western scholars’ views on it. Research results find that Introduction to the History of Science had received a positive response from Western scholars such as E.G.B. and Francis R.Johnson even though George Sarton had in fact referred to authoritative sources in Arabic language, particularly when discussing scientific figures in the Islamic civilization. -
Greek Philosophy and the Mishnah: on the History of Love That Does Not Depend on a Thing*
Greek Philosophy and the Mishnah: On the History of Love that Does Not Depend on a Thing* GABRIEL DANZIG In the fifth chapter ofAvot we read: כל אהבה שהיא תלויה בדבר—בטל דבר, בטלה אהבה; ושאינה תלויה בדבר — אינה בטילה לעולם. איזו היא אהבה שהיא תלויה בדבר, זו אהבת אמנון ותמר; ושאינה תלויה בדבר, זו אהבת דויד ויהונתן Any love that is dependent on a thing – when the thing is gone, the love is gone; but a love that is not dependent on a thing will never dissolve. What is a love that is dependent on a thing? This is the love of Amnon and Tamar. And one that is not dependent on a thing? This is the love of David and Jonathan.1 (Mish. Avot 5.16) Anyone familiar with Greek philosophical reflections on love and friendship will immediately sense a resemblance. The distinction between love based on sexual pleasure and higher forms of love is found in both Plato and Aristotle. In Plato’s Symposium we find the following: * The Bar Ilan responsa project enabled me to locate many of the passages referred to in this paper. I thank Steve Harvey, Lawrence Schiffman, Joel Kaminsky and an anonymous reader for comments which substantially improved this paper. I also thank Prof. Schaps for his many invaluable suggestions and improvements as editor. This paper is a small token of my admiration for Ranon, and for his unique ability to combine the intellectual and personal virtues of the world of Torah learning with those of the academic world. 1 All translations are my own. -
Exchange and Transmission Across Cultural Boundaries Studies in the Humanities Exchange and Transmission Across Cultural Boundaries
PUBLICATIONS OF THE ISRAEL ACADEMY OF SCIENCES AND HUMANITIES SECTION OF HUMANITIES EXCHANGE AND TRANSMISSION ACROSS CULTURAL BOUNDARIES STUDIES IN THE HUMANITIES EXCHANGE AND TRANSMISSION ACROSS CULTURAL BOUNDARIES PHILOSOPHY, MYSTICISM AND SCIENCE IN THE MEDITERRANEAN WORLD Proceedings of an International Workshop Held in Memory of PROFESSOR SHLOMO PINES at The Institute for Advanced Studies The Hebrew University of Jerusalem 28 February – 2 March 2005 Edited by HAGGAI BEN-SHAMMAI SHAUL SHAKED SARAH STROUMSA JERUSALEM 2013 THE ISRAEL ACADEMY OF SCIENCES AND HUMANITIES Copy Editors: Miriam Himmelfarb and Deborah Greniman Production: Yehuda Greenbaum ISBN 978–965–208–188–9 © The Israel Academy of Sciences and Humanities, 2013 Typesetting: [email protected] Printed in Israel by . Jerusalem CONTENTS Preface vii Haggai Ben-Shammai Ṣuḥuf in the Qur ³ān – A Loan Translation for ‘Apocalypses’ 1 Patricia Crone The Book of Watchers in the Qur ³ān 16 Gad Freudenthal Abraham Ibn Ezra and Judah Ibn Tibbon as Cultural Intermediaries: Early Stages in the Introduction of Non-Rabbinic Learning into Provence in the Mid-Twelfth Century 52 Steven Harvey Avicenna and Maimonides on Prayer and Intellectual Worship 82 Warren Zev Harvey Arabic and Latin Elements in Ḥasdai Crescas’s Philosophy 106 Y. Tzvi Langermann An Early Jewish Defence of Creationism 116 Yehuda Liebes The Platonic Source for the Philosophical Riddle and How It Is Used in Ibn Gabirol’s Poem ‘I Love You’ 148 Josep Puig Montada Eliahu del Medigo, the Last Averroist 155 James T. Robinson Secondary -
Judah Ibn Tibbon: the Cultural and Intellectual Profile of the “Father of the Hebrew Translation Movement”
chapter 5 Judah Ibn Tibbon: the Cultural and Intellectual Profile of the “Father of the Hebrew Translation Movement” Reimund Leicht The most conventional starting points for any research project on the devel- opment of Hebrew terminology in medieval philosophy and science are undoubtedly the translators of the Tibbonide dynasty, and among them Judah He can 1.(אבי המעתיקים) ”Ibn Tibbon – the so-called “father of the translators be called “father” in the double sense of the word: he is the biological father, grandfather, and grandfather-in-law of the following generations of translators within his own family – his son Samuel Ibn Tibbon, his grandson Moses Ibn Tibbon, his grandson-in-law Jacob Anatoli, and his great-grandson Jacob b. Makhir – and the spiritual father of this fascinating, large-scale and enduring enterprise to acculturate philosophical and scientific learning from Arabic, and later also from Latin, culture into Judaism – a phenomenon which is compa- rable to the reception of Greek knowledge by the Arabs and the acculturation of Greco-Arabic knowledge in medieval scholasticism. Judah Ibn Tibbon is the author of what is generally considered to be the first substantial portion of translations of philosophical and scientific works from Judeo-Arabic into Hebrew – translations of classical works of Jewish thought for which he coined, it is generally assumed, a comprehensive set of Hebrew terms in the field of philosophy and science. He was, of course, not the first medieval Jewish author to write about philosophy and science in the Hebrew language. Hebrew authors like Abraham Ibn Ezra, Abraham Bar Ḥiyya, and also Maimonides or (in poetical garb) Salomon Ibn Gabirol preceded him, and a number of Hebrew translations may also have come into being before he started his first translation projects,2 but Judah’s efforts to translate some of the fundamental Judeo-Arabic works in Jewish thought into Hebrew can be seen 1 I owe my gratitude to Gad Freudenthal and Sarah Stroumsa, who carefully read earlier drafts of this paper and gave me many helpful comments. -
Judaism and Religious Freedom
JUDAISM AND RELIGIOUS FREEDOM A Sourcebook of Scriptural, Theological, and Legal Texts In partnership with the Institute for Studies of Religion at Baylor University Judaism and Religious Freedom: A Sourcebook of Scriptural, Theological, and Legal Texts The Religious Freedom Project Berkley Center for Religion, Peace & World Affairs Georgetown University Editor and Author of Introduction and Commentary: Matthew LaGrone, Assistant Program Head for Electives, University of Guelph Humber, Toronto JANUARY 2015 The author gratefully acknowledges the many individuals who contributed to the drafting of this sourcebook with their suggestions, comments, and expert review, including Ambassador-at-Large for International Religious Freedom Rabbi David Saperstein, Rabbi David Novak, Thomas Farr, Timothy Samuel Shah, Nick Fedyk, Claudia Winkler, and Kyle Vander Meulen. The final content of the sourcebook is the responsibility of the Religious Freedom Project and the principal authors. The research for this RFP publication was carried out in collaboration with the Institute for Studies of Religion at Baylor University. This publication was made possible through the support of a grant from the John Templeton Foundation. The opinions expressed in this publication are those of the author(s) and do not necessarily reflect the views of the John Templeton Foundation. Table of Contents Introduction....................................................................................................5 The Biblical Period (Until 70 CE)............................................................10 -
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 19 TIBBON, IBN (Tibbonids), a Family of Translators, Philoso- Phers, and Exegetes
tibbon, ibn des Vereins fuer Thueringische Geschichte. Beiheft, vol. 29) (1996); cosmology (why is the earth not completely covered by water), M. Kahl, Denkmale juedischer Kultur in Thueringen (Kulturgeschich- then proceeds to answer this question in light of verses from tliche Reihe, vol. 2) (1997); S. Wolf, Juden in Thueringen 1933–1945. Genesis, Isaiah, Ezekiel, Job, and the Book of Psalms. In addi- Biographische Daten. Vol. 1 + 2 (2000 + 2004); Litt, Stefan: Juden in tion to these two works, Samuel also wrote a brief “Treatise on Thueringen in der Fruehen Neuzeit (1520–1650) (Veroeffentlichungen der Historischen Kommission fuer Thueringen. Kleine Reihe, vol. 11) the Table and Shewbread,” a “Letter on Providence,” and “An- (2003); U. Goedde, Spurensuche nach juedischem Leben in Thuerin- notations” to his translation of the Guide. He planned two ad- gen (Materialien/Thueringer Institut fuer Lehrerfortbildung, Lehr- ditional projects that were never completed: A commentary on planentwicklung und Medien, vol. 65) (2004). the internal meanings of Proverbs, and an esoteric commen- [Henry Wasserman / Larissa Daemmig (2nd ed.)] tary on Genesis, entitled Ner ha-Ḥ ofesh (see Prov. 20:27). MOSES B. SAMUEL B. JUDAH IBN TIBBON (fl. 1244–1283) TIBBON, IBN (Tibbonids), a family of translators, philoso- resided in Montpellier, but spent some years in Naples with phers, and exegetes, based in southern France (“Provence,” the his brother-in-law Jacob Anatoli. He was the most prolific Midi, Occitania). JUDAH B. SAUL IBN TIBBON (c. 1120–1190), translator in the family; he produced translations of philo- called the “father of translators,” was born in Granada, but fled sophical as well as technical scientific treatises. -
The Cambridge Companion to MEDIEVAL JEWISH PHILOSOPHY
the cambridge companion to MEDIEVAL JEWISH PHILOSOPHY From the ninth to the fifteenth centuries Jewish thinkers livingin Islamic and Christian lands philosophized about Judaism. Influenced first by Islamic theological speculation and the great philosophers of classical antiquity, and then in the late medieval period by Christian Scholasticism, Jewish philosophers and scientists reflected on the nature of lan- guage about God, the scope and limits of human understand- ing, the eternity or createdness of the world, prophecy and divine providence, the possibility of human freedom, and the relationship between divine and human law. Though many viewed philosophy as a dangerous threat, others incorporated it into their understandingof what it is to be a Jew. This Companion presents all the major Jewish thinkers of the period, the philosophical and non-philosophical contexts of their thought, and the interactions between Jewish and non- Jewish philosophers. It is a comprehensive introduction to a vital period of Jewish intellectual history. Daniel H. Frank is Professor of Philosophy and Director of the Judaic Studies Program at the University of Kentucky. Amongrecent publications are History of Jewish Philosophy (edited with Oliver Leaman, 1997), The Jewish Philosophy Reader (edited with Oliver Leaman and Charles Manekin, 2000), and revised editions of two Jewish philosophical clas- sics, Maimonides’ Guide of the Perplexed (1995) and Saadya Gaon’s Book of Doctrines and Beliefs (2002). Oliver Leaman is Professor of Philosophy and Zantker Profes- sor of Judaic Studies at the University of Kentucky. He is the author of An Introduction to Classical Islamic Philosophy (2002), Evil and Suffering in Jewish Philosophy (1995), and is editor of Encyclopedia of Asian Philosophy (2001) and Com- panion Encyclopedia of Middle Eastern and North African Film (2001).