Qualitative Physics in a Metaphysical Perspective

Total Page:16

File Type:pdf, Size:1020Kb

Qualitative Physics in a Metaphysical Perspective Traektoriâ Nauki = Path of Science. 2018. Vol. 5. No 3 ISSN 2413-9009 Qualitative Physics in a Metaphysical Perspective Aleksandr Kulieshov 1 1 Cherkasy State Technological University 460 Shevchenko Boulevard, 18006, Cherkasy, Ukraine DOI: 10.22178/pos.44-5 Abstract. The article deals with the problem concerning the possibility of qualitative physics paradigm development and its close connection with metaphysics. The idea LСC Subject Category: BD95- of qualitative physics is based on the principles of Aristotelian physics and is 131 opposed to quantitative modern physics (classical and non-classical). It is stated that the essential difference between the two physical paradigms lies in the ways of Received 20.02.2019 describing physical objects. Qualitative physics presuppose the qualitative Accepted 20.03.2019 description of physical objects independent of their quantitative description. In Published online 31.03.2019 normal nowadays physics, on the contrary, physical objects are regarded to be fully determined through quantitative (numerical and structural-analytical) relationships with other objects. The statements of modern physics are considered reasonable if Corresponding Author: they can be self-consistently expressed by the apparatus of mathematics. The article [email protected] shows that this way of describing and explaining physical reality is incomplete. There is ground to assert that the quantitative relations of physical objects do not encompass everything that exists in the relations of physical objects. It is argued that there are qualitative aspects of physical reality that are not defined quantitatively and may become the content of special qualitative physics. The conclusion is made that © 2018 The Author. This such qualitative physics in its principles and language must be close to traditional article is licensed under a metaphysics and can appear to be an application of metaphysics to the field of Creative Commons physical reality. Attribution 4.0 License Keywords: physical paradigm; qualitative physics; quantitative physics; metaphysics; the way of describing physical objects. INTRODUCTION objects that are differently described quantita- The term “qualitative physics” has nowadays at tively. The peculiarity of qualitative methods least two spheres of application. One concerns a consists in taking into account only qualitative parameters. “As a matter of fact, one important branch of physical research connected with arti- goal of qualitative physics is to support reasoning ficial intelligence having been formed in USA in about physical systems that does not require (or 80-90-ies of the 20th century. It is characterized by the general understanding of qualitative phys- pretend to have) exact numerical information ics as a set of methods which can help in achiev- about them” [4, p. 124]. Qualitative physics un- derstood in this way does not preclude the for- ing some results within physical science. In [4] this research branch is depicted in such a way: malization of qualitative parameters, their ex- “In most qualitative physics approaches, systems pression in mathematical form (in the form of a are characterized in terms of parameters that special algebra), which should facilitate the transfer of qualitative physical reasoning to the take on “qualitative values”. Such qualitative val- ues may be obtained from the respective quanti- level of machine intelligence. As it was stated by tative (i. e. real-valued) description by consider- K. D. Forbus, “Qualitative physics arises from the need to share our intuitions about the physical ing significant “landmarks” which discriminate world with our machines” [5, p. 241]. In general, qualitatively between different states or modes of behaviour (e. g. the freezing point and the boil- such qualitative physics does not differ from ing point of a fluid object, or the maximal opening mathematical physics by its objects, goals, and of a valve) [4, p. 124]. Thus, qualitative physics is general principles of research. It differs only in specified parameters and in methods of operat- reduced to a set of qualitative methods applied to ing with them. Qualitative physics refines and Section “Philosophy” 1010 Traektoriâ Nauki = Path of Science. 2018. Vol. 5. No 3 ISSN 2413-9009 complements the results obtained by using quan- grounding its statements. This aspect of Aris- titative analysis, and in this sense, qualitative totle’s physics does not escape researchers` at- physics remains entirely within the science of tention. J. Schummer argues that “for Aristotle physics as it is now understood. Experts in the and his followers, mathematics was clearly dis- field of qualitative physics agree in viewing tinct from physics, because it only described na- “qualitative physics as an extension of existing ture in geometrical or numerical terms. The task scientific disciplines rather than as an entirely of physics was, however, to explain nature” [9, new field of endeavour” [8, p. 19]. p. 760]. The absence of the mathematical form of Another interpretation of qualitative physics is expression means that in the explanation of present in the historical analysis of early physical physical objects their measurable (homogene- theories, especially ancient ones. First of all, this ous) attributes are not highlighted, these attrib- term refers to the physics of Aristotle. Qualitative utes are not formalized in the form of variables physics means here not one of the aspects of and constants. In addition, numerical or analyti- physical research, but physics in general. This cal (in terms of sets and their elements) relations physics appears to be an alternative to classical between selected physical objects are not estab- and modern physics which is mathematized and lished. In this respect, the concept of qualitative based on experiment and measurement. At the physics is opposed to the concept of not just same time, Aristotle's physics is closely con- quantitative, but mathematized physics. It seems nected with metaphysics, is an application of like this is the main sense of qualitative physics. metaphysics to the field of physical phenomena. Qualitative physics is the physics without I. Bodnar notes that “Aristotle’s metaphysics and mathematics, serving at least as the background physics use a common conceptual framework, for physical research. This is the physics without and they often address similar issues. The prime measurements or descriptive physics, which is and distinctive task of first philosophy is an in- reduced to the selection of qualitative differences quiry into first entities; these, however, are not in physical reality. perceptible entities, and as a result they have to It is established that the transition from Aristote- be investigated through a metaphysical investi- lian physics to modern one occurred in the 17th gation of physical entities. Hence the overlap be- century. And although there are doubts about the tween the two disciplines, which often verges on chronological framework of this process [7], the inseparability” [1]. Aristotle’s Physics, as general shift from qualitative physics to mathe- C. Shields notes, “is not, of course, a work of the matized one is obvious. The principle idea of the sort we find in modern quantitative physics. It is, “grand narrative” (as it is called by S. Roux) about rather, a puzzle-driven inquiry into features and the seventeenth century Scientific Revolution is facets of nature at their most general level” [10, that mathematization should be taken “as the cri- p.196]. Aristotle's physics is qualitative in two terion for distinguishing between a qualitative ways. First, we are talking about a qualitative un- Aristotelian philosophy and the new quantitative derstanding of the empirical basis of science. physics” [7, p. 320]. It may be that the introduc- Perceived qualities underlie the reasoning in the tion of mathematics in natural philosophy had physics of Aristotle. According to M. Mouzala, been more gradual and less revolutionary during “The crucial point of Aristotle’s theory of method the Renaissance and the Early Modern period but in the Physics I.1 is that perception, the only fac- it cannot be denied that “for Aristotle, mathemat- ulty of human being that can have access to the ics merely captures the superficial properties of composite natural thing, naturally grasps it as an things” and this position is vastly different from indiscriminate, inarticulate and confused whole” the modern physics. Classical physics had [6, p. 48]. The purpose of the analysis in Aris- emerged to the great extent by overcoming the totle’s physics is to explain the qualitative trans- flaws of qualitative physics. A new understanding formations to which the quantitative ones are of empirical basis had appeared. It consisted in also reduced (increase and decrease in quantity, the formalized observation and experiments me- movement). thodically subordinate to the process of measur- More importantly, another feature of Aristotle’s ing physical quantities and their relations. But qualitative physics is that it lacks mathematical even more important thing – principally impor- apparatus as a means of expression and a way of tant for all modern physics, from the 17th cen- tury to the present day – was the conviction ex- Section “Philosophy” 1011 Traektoriâ Nauki = Path of Science. 2018. Vol. 5. No 3 ISSN 2413-9009 pressed at the time by Albert Einstein: “Our ex- opment of science. Here is one of the characteris- perience up to date justifies us in feeling
Recommended publications
  • World, Senses, Human Spirit: Extrapolating the Direction from the Past Through the Present and Into the Future
    International Tinnitus Journal, Vol.ll, No.2, 103-105 (2005) EDITORIAL World, Senses, Human Spirit: Extrapolating the Direction from the Past Through the Present and Into the Future or human life, time is a specific monodirectional The Roman philosopher Lucius Aenaeus Seneca F dimension forcing us into serial development (4 Be - AD 65) then defined the phrase nihil in intel­ and behavior. We are living in the now, but we [ectu, quod non erat ante in sensu (from Naturales know that we stem from yesterday and that we are fac­ Quaestiones; "nothing can enter into the intellect if it ing the future: our tomorrow. With respect to bodily ex­ does not first pass through the gates of the senses"). In istence, every human seemingly has only one life. The this, Seneca coined the essentials of humans' communi­ human life can be regarded as constructing a wheel : We cation with the world and fellow men within the world. can imagine that year by year we fit a new spoke into We can encode from our surrounding things, facts , pic­ that circular element, a wheel that we call life and that tures, smells, odors, and sounds only after they have rolls us in only one direction, the future. Through de­ been perceived by our senses. veloping the species for many generations of humans, This really was an important philosophical step in many of these virtual wheels have been linked serially, the description of how human spirit works. All our un­ one behind the other. On the basis of culture and civili­ derstanding within our "now" needs information that zation, many humans have formed swarms of such arrives through the senses.
    [Show full text]
  • Quantum Reversal of Soul Energy Fran De Aquino
    Quantum Reversal of Soul Energy Fran de Aquino To cite this version: Fran de Aquino. Quantum Reversal of Soul Energy. 2012. hal-01129313 HAL Id: hal-01129313 https://hal.archives-ouvertes.fr/hal-01129313 Preprint submitted on 10 Mar 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Quantum Reversal of Soul Energy Fran De Aquino Maranhao State University, Physics Department, S.Luis/MA, Brazil. Copyright © 2012 by Fran De Aquino. All Rights Reserved. In the last decades, the existence of the Soul has been seriously considered by Quantum Physics. It has been frequently described as a body of unknown energy coupled to human body by means of a mutual interaction. The Quantum Physics shows that energy is quantized, i.e., it has discrete values that are defined as energy levels. Thus, along the life of a person, the energy of its soul is characterized by several quantum levels of energy. Here, we show by means of application of specific electromagnetic radiations on the human body, that it is possible to revert the energy of the soul to previous energy levels. This process can have several therapeutic applications.
    [Show full text]
  • PHI 110 Lecture 2 1 Welcome to Our Second Lecture on Personhood and Identity
    PHI 110 Lecture 2 1 Welcome to our second lecture on personhood and identity. We’re going to begin today what will be two lectures on Rene Descartes’ thoughts on this subject. The position that is attributed to him is known as mind/body dualism. Sometimes it’s simply called the dualism for short. We need to be careful, however, because the word dualism covers a number of different philosophical positions, not always dualisms of mind and body. In other words, there are other forms of dualism that historically have been expressed. And so I will refer to his position as mind/body dualism or as Cartesian dualism as it’s sometimes also called. I said last time that Descartes is not going to talk primarily about persons. He’s going to talk about minds as opposed to bodies. But I think that as we start getting into his view, you will see where his notion of personhood arises. Clearly, Descartes is going to identify the person, the self, with the mind as opposed to with the body. This is something that I hoped you picked up in your reading and certainly that you will pick up once you read the material again after the lecture. Since I’ve already introduced Descartes’ position, let’s define it and then I’ll say a few things about Descartes himself to give you a little bit of a sense of the man and of his times. The position mind/body that’s known as mind/body dualism is defined as follows: It’s the view that the body is a physical substance — a machine, if you will — while the mind is a non-physical thinking entity which inhabits the body and is responsible for its voluntary movements.
    [Show full text]
  • Plato Aristotle Plato’S “Realm of Being”
    Plato Aristotle Plato’s “Realm of Being” P.58 "The philosopher's arithmetic applies precisely and strictly only to the world of Being". I am having a hard time understanding this part which seems to be Socrate's thinking. He is taking about equal and unequal units in math- where he says that the ordinary arithmetician operates with unequal units (becoming) and the philosopher with equal units (being). My question is: why does he think this and does that tell us something about how he sees the nature of numbers ultimately? — Loreta Plato’s “Realm of Being” If the realm is meant to be unchanging, and everything has a form, I find it hard to believe that the realm of being contains every possible object for the rest of time. But when new things such as computers are conceived into this world, does the realm of forms not change to account for a new concept? —Ariel Plato’s “Realm of Being” Just the other day I was thinking about why it is we dream of perfection and yet the world is never perfect in any regard. In that sense, I can understand why Plato posits that there is such thing as a world of Being and a World of Becoming, because I recognize the distinction. However, the World of Forms still seems to be a human's idealistic dream, something we believe will never exist in the physical world but is meant to exist anyway. I'm not sure if I can believe in something that is driven by just the idea of wanting it, since we dream of it.
    [Show full text]
  • Aristotle's Physics
    PROPOSAL : Aristotle’s Physics , A Critical Guide EditedbyMariskaLeunissen,TheUniversityofNorthCarolinaatChapelHill A. Project description The importance of Aristotle’s Physics : Throughout his life, Aristotle was deeply committed to the study of natural phenomena: about one third of the surviving Corpus Aristotelicum investigatesandexplainsthemotionsandattributesofthingsthathaveanature, that is, of things that have an internal principle of change and rest. The Physics – an intellectual masterpiece in itself and one of the mostlywidely readAristotelian treatises – forms Aristotle’s most fundamental treatise in his studies of natural philosophy. In this treatise,Aristotleinvestigatestheprinciplesandcausesofallnaturalthingsingeneral,and,in thecourseofdoingso,definesalargenumberofkeyconceptsofhisnaturalphilosophy, suchasmotionandchange,spaceandtime,matterandform,causalexplanation,luckand spontaneity, teleology and necessity. In addition, Aristotle specifies in the Physics the methodologicalguidelinesforhowoneshouldstudynatureifonewantstogainscientific knowledgeofit,whichincludesthefamousbutstillill-understoodrecommendationtostart fromthingsthatare“moreknownandclearertous”and towork fromthere towhat is “moreknownandclearerbynature”.Inthisway,the Physics laysoutAristotle’sconceptual apparatus and methodological framework for all of his natural philosophy, including his psychology,biology,andotherinquiriesintothemorespecificandmorecomplexsegments ofthenaturalworldpreservedinAristotle’sremainingnaturaltreatises. The Physics isnotjustrelevantforAristotle’snaturalphilosophy,however;sincetheobjects
    [Show full text]
  • Luck and Good Fortune in the Eudemian Ethics
    Luck and Good Fortune in the EudemianEthics Kent Johnson Recentlythere has beensome discussion of Aristotle's treatmentof good for- tune(£\m>x;{a) in the penultimatechapter of the EudemianEthics. I Thereare two claims about this chapterI wish to challenge.One maintainsthat the use of the word tUXll (usuallytranslated as 'luck' or 'chance')in the EE is 'quite different' from Aristotle's theoretical discussion of luck, found in the Physics (Woods 1992,67). The other claim is that good fortune is a subspeciesof luck (Kenny 1992,ch. 5, esp.71 and 75). In challengingthese two views,I hopeto developan accountof Aristotle's true intent in this chapter.In the first part of this article I considerthe notion of luck asit is presentedin the Physicsand then argue that the discussionof luck in the EE accordswith this. In the secondpart I arguethat by the end of his discussionof good fortune in the EE, Aristotle doesnot consider good fortune to be any kind of luck at all. I. TuX1lin the Physicsand the EudemianEthics Woods 1992,166 denies that the useof 'luck' (tuX1l)in the EE agreeswith its usein the Physics,because in the PhysicstUX1l is usedin sucha way that 'to say that somethingoccurred by chancewill not be to give an explanation,but to deny that a general explanation is available'. Thus, there is 'no incompatibility betweensomething's occurring by chanceand its being caused',since chance is not a cause distinct from the four real causes(Woods 1992, 167). Instead, 'chanceoccurrences have the featurethat they fall underno law that holds uni- versallyor for the most part under the descriptionunder which theyare correctly said to occur by chance,though they will havesome explanation under another description'(166).
    [Show full text]
  • 1 a REFUTATION of QUALIA-PHYSICALISM Michael
    1 To appear in M. O’Rourke and C. Washington (eds.), Situating Semantics: Essays on the Philosophy of John Perry (MIT Press) A REFUTATION OF QUALIA-PHYSICALISM Michael McKinsey Wayne State University Recent defenders of reductive physicalism such as Brian Loar (1990, 1997) and John Perry (2001) have adopted an intriguing new strategy:i (1) accept as so much common sense (nearly) everything that property-dualists want to say about sensory qualia, including the central claims that sensory qualia determine ‘what it’s like’ to have a given sense experience, and that persons are directly aware of these qualia in the having of such experiences; (2) contend that while these common sense facts about qualia may show that our ways of thinking and speaking about qualia are conceptually different from our ways of thinking and speaking about physical properties of the brain, these facts do not show that sensory qualia themselves (as opposed to our ways of thinking and speaking about them) are distinct from physical properties of the brain; (3) use this contention to turn aside the few existing arguments against reductive physicalism by such property dualists as Kripke (1972), Nagel (1974), Jackson (1982), and Chalmers (1996); and finally (4) insist that sensory qualia are in fact just identical with physical properties of the brain, so that consequently, the facts about the sensory qualities of conscious experience are nothing over and above physical facts about the brain. I will call the view that incorporates this strategy ‘qualia-physicalism’, or ‘Q-physicalism’ for short. In this paper I will argue that Q-physicalism is false.
    [Show full text]
  • Gottfried Wilhelm Leibniz Papers, 1646-1716
    http://oac.cdlib.org/findaid/ark:/13030/kt2779p48t No online items Finding Aid for the Gottfried Wilhelm Leibniz Papers, 1646-1716 Processed by David MacGill; machine-readable finding aid created by Caroline Cubé © 2003 The Regents of the University of California. All rights reserved. Finding Aid for the Gottfried 503 1 Wilhelm Leibniz Papers, 1646-1716 Finding Aid for the Gottfried Wilhelm Leibniz Papers, 1646-1716 Collection number: 503 UCLA Library, Department of Special Collections Manuscripts Division Los Angeles, CA Processed by: David MacGill, November 1992 Encoded by: Caroline Cubé Online finding aid edited by: Josh Fiala, October 2003 © 2003 The Regents of the University of California. All rights reserved. Descriptive Summary Title: Gottfried Wilhelm Leibniz Papers, Date (inclusive): 1646-1716 Collection number: 503 Creator: Leibniz, Gottfried Wilhelm, Freiherr von, 1646-1716 Extent: 6 oversize boxes Repository: University of California, Los Angeles. Library. Dept. of Special Collections. Los Angeles, California 90095-1575 Abstract: Leibniz (1646-1716) was a philosopher, mathematician, and political advisor. He invented differential and integral calculus. His major writings include New physical hypothesis (1671), Discourse on metaphysics (1686), On the ultimate origin of things (1697), and On nature itself (1698). The collection consists of 35 reels of positive microfilm of more than 100,000 handwritten pages of manuscripts and letters. Physical location: Stored off-site at SRLF. Advance notice is required for access to the collection. Please contact the UCLA Library, Department of Special Collections Reference Desk for paging information. Language: English. Restrictions on Use and Reproduction Property rights to the physical object belong to the UCLA Library, Department of Special Collections.
    [Show full text]
  • Averroes on Psychology and the Principles of Metaphysics Richard C
    Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 10-1-1998 Averroes on Psychology and the Principles of Metaphysics Richard C. Taylor Marquette University, [email protected] Published version. Journal of the History of Philosophy, Vol. 36, No. 4 (October, 1998): 507-523. DOI. Copyright © 1998 Journal of the History of Philosophy, Inc. This article first appeared in Journal of the History of Philosophy 36:4 (1998), 507-523. Reprinted with permission by The oJ hns Hopkins University Press. Averroes on Psychology and the Principles of Metaphysics I RICHARD C. TAYLOR FIRST TRANSLATED FROM Arabic into Latin in the early thirteenth century, the philosophical works of Averroes were initially respected as valuable aids to understanding the true philosophy of Aristotle. William of Auvergne, Bishop of Paris and author of a philosophically astute theological synthesis of Greek and Arabic thought with Christian doctrine, openly expressed his appreciation with praise for Averroes. But by the mid-thirteenth century many of Averroes' teachings were under attack with his conceptions of human nature and separate immaterial intellect the subject of sharply focussed and heated argumentative assaults by Aquinas, Albert and others3 Their arguments were not primarily theological but rather philosophical criticisms which charged that Averroes, Drafts of this paper were presented at a conference sponsored by the International Society for the History of Arabic and Islamic Science and Philosophy at the Smithsonian Institution in Washington, DC, March 28, 1996, and at the annual meeting of the Medieval Academy of America in Toronto, Canada, April 19, 1997. I benefited from discussions of this article with Alfred Ivry, my colleagues, David B.
    [Show full text]
  • A Lesson from the Arcane World of the Heavenly Spheres According to Maimonides
    A LESSON FROM THE ARCANE WORLD OF THE HEAVENLY SPHERES ACCORDING TO MAIMONIDES by DAVID R. BLUMENTHAL Emory Univeristy, Atlanta, GA 30322 The Teaching and the Text So that the ordinary Jew have an informed view of creation as a step toward true conviction about God, Maimonides devotes chapter three of "Hillscot yesode hattoriih" of the Mifoe Torah to an exposition of medieval astrophysics. The system he expounds has several traits that are strange to modern ears: first, it is geocentric; second, the heavenly bodies do not move by themselves in space but are embedded in transparent spheres which move; third, there is no empty space at all between these spheres; and fourth, Aristotelian physics demanded a system with circular uniform movement about a single fixed center. However, since the actually observed motions of the heavenly bodies do not fit this model, ancient and medieval astrophysicists invented a complicated series of spheres-within-spheres to account for the actual phenomena. This attempt to "save the phenomena," as Simplicius put it, seems very artificial to us, particularly since we now know it to have been a useless undertaking. We reject geocentrism, we accept the idea of space, and we are not bound by the idealist definitions of motion in Aristotelian physics. Maimonides, however, accepted all this and, as we shall see, took an important place in the extended fight over which of the explanations available to him was the correct one. 1 I. The best history of these matters remains the classic by Duhem ( 1913). Volumes I and II cover antiquity and the middle ages.
    [Show full text]
  • Quine and Whitehead: Ontology and Methodology 3
    McHENRY I QUINE AND WHITEHEAD: ONTOLOGY AND METHODOLOGY 3 philosophical scene as of late (e.g., deconstructionism, postmodem relativism), the and Whitehead: Ontology and gulf that separates Whitehead and analytical philosophy is not as great as it used to Quine 'be.3 Before I begin to explore the affinities, as well as some contrasts, between Methodology . Quine and Whitehead, a word of caution is in order. It is well known that Quine wrote his doctoral dissertation, "The Logic of Sequences: A Generalization of LeemonMcHenry Principia Mathematica," under Whitehead's direction.4 Quine also took two of Whitehead's seminars at Harvard,"Science and the Modem World" and "Cosmol­ I LEEMON McHENRY reaches philosophy at Loyola Marymount University, Los ogies Ancient and Modem," but he says that he "responded little to these courses" Angeles, CA 90045, E-mail: [email protected] and "took refuge in his relatively mathematical material on 'extensive abstrac­ tion. "'s Despite Quine's statement that he "retained a vivid sense of being in the presence of the great," he does not acknowledge any philosophical influence from · Introduction . the ph!losoph!es o!'W.V . Qu�e an d Whitehead. Rather, Camap and Russell are cited as the inspirations of Quine's The very idea· of a basis for comparing . , mcluding Qume himself. early development. A.N. Whitehead may be surprising to most philosophe� . philosophy two completely Both produced systems of thought that have taken m When Quine overlapped with Whitehead at Harvard, Whitehead was deeply at the forefron: of c�ntemp�­ involved in working out the details of his metaphysics of process--a philosophic different directions.
    [Show full text]
  • Averroës:Middle Commentary on Aristotle's De Anima. a Critical
    Averroës: Middle Commentary on Aristotle’s De anima. A Critical Edition of the Arabic Text with English Translation, Notes, and Introduction by Alfred L. Ivry Greco-Arabic Sciences and Philosophy. Provo, UT: Brigham Young University Press, 2002. Pp. xxxi + 285. ISBN 0–8425–2473–8. Cloth $34.95 Reviewed by Ruth Glasner Hebrew University, Mount Scopus [email protected] Averroes (Ibn Rushd), ‘the commentator’, wrote short, middle, and long commentaries on Aristotle’s texts—short and middle on almost all the treatises and long on five (viz Posterior Analytics, Physics, De caelo, De anima, and Metaphysics). The De anima was undoubtedly one of the most influential texts in the Middle Ages. Of Averroes’ three commentaries on this text, we have a relatively new edition of the short commentary by Salvador Gomez Nogales from 1985, a critical edition of the Latin translation of the long commentary by F. Stuart Crawford from 1953 (the Arabic is no longer extant), and now the long-awaited, annotated, critical edition with an English translation of the middle commentary by Alfred L. Ivry. Professor Ivry is certainly the best qualified scholar to undertake this task and the result, as far as I can judge, leaves nothing to be desired. His edition and translation set the highest standard and can serve as a model for anyone who works on a medieval text. The notes reflect Ivry’s wide and deep erudition in Greek, Arabic, and Hebrew philosophy; and they provide everything that the reader expects to find in notes and much more. The book includes an Arabic-Hebrew- Greek-Latin glossary, a very rich bibliography, and good indices.
    [Show full text]