Avicennian Logic
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Ibn Sina (Avicenna)
Neurosurg Focus 11 (2):Article 5, 2001, Click here to return to Table of Contents Ibn Sina (Avicenna) Historical vignette ASITA S. SARRAFZADEH, M.D., NURI SARAFIAN, PH.D., ALMUT VON GLADISS, PH.D., ANDREAS W. UNTERBERG, M.D., PH.D., AND WOLFGANG R. LANKSCH, M.D., PH.D. Department of Neurosurgery, Charité Campus Virchow Medical Center, Humboldt University and Museum of Islamic Art, Berlin, Germany Ibn Sina (often known by his last name in Latin, Avicenna; 980–1037 A.D.) was the most famous physician and phil- osopher of his time. His Canon of Medicine, one of the most famous books in the history of medicine, surveyed the en- tire medical knowledge available from ancient and Muslim sources and provided his own contributions. In this article the authors present a unique picture of the neurosurgical technique of Ibn Sina and briefly summarize his life and work. KEY WORDS • Avicenna • Ibn Sina • historical article HISTORICAL CASE emerged during the disintegration of the Abbasid authori- The Life of Ibn Sina ty. Later he moved to Rayy and then to Hamadan, where he wrote his famous book Al-Qanun fi al-Tibb. Here he Ibn Sina is widely known by his Latin name of Avi- treated Shams al-Dawlah, the King of Hamadan, for se- cenna, although most references to him today have revert- vere colic. From Hamadan, he moved to Isphahan, where ed to the correct version of Ibn Sina, in full Abu 'Ali al- he completed many of his monumental writings. Avicenna Husayn ibn 'Abd Allah Joyce ibn Sina. He was born in wrote 99 books, almost all in Arabic, the language of reli- 980 in Afsana near Bukhara, now Usbekistan, and died in gious and scientific expression in the Muslim world at that 1037 in Hamadan (now Iran). -
Some Characteristics of Suhrawardi's Illuminationist Philosophy
Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Some Characteristics of Suhrawardi’s Illuminationist Philosophy Ali Nazarialiabadi Islamic Azad University of Isfahan, Khorasgan, Iran Corresponding author: [email protected] Fathali Akbari Isfahan University, Isfahan, Iran E-mail: [email protected] Seyyed Hashem Golestani Islamic Azad University of Isfahan, Khorasgan, Iran [email protected] Abstract Perhaps one of the most distinctive features of Suhrawardi’s school of thinking is the belief that anyone who does not grasp onto the divine string would necessarily have gone astray. In fact, one would find out that reconciling neo-Platonic ideas with pre-Platonic ideas and incorporating Peripatetic philosophy into the religious foundations of Islam and Iran, Suhrawardi has successfully pursued a very ambitious objective. For Suhrawardi, the followers of the Eternal Wisdom deal with revelation and intuition rather than argumentation and philosophizing. It is important to note that the key to resolving ambiguities in understanding the ideas of philosophers such as Suhrawardi is in clarifying the corresponding terminology in another language. From the point of view of Suhrawardi, all the levels of existence and wisdom as well as the beginning and the continuity of the world, and the bliss and salvation of human beings are parts of the evolution of the Light. Unlike the Peripatetic philosophers, Shaikh al- ʿIshraq (Suhrawardi, master of Illumination) considers the Most High God’s knowledge of objects in an inclusively illuminated manner. Here, we will investigate some characteristics of the Illuminationist philosophy of Suhrawardi; some of which are heeding the scripture and Sunnah, reconciliation of ideas, language networks, expressions of mystery, Perennialism, illumination metaphysics, sympathetic encounters with the ancestors, revelation/intuition and gradation/skepticism. -
John Pecham on Life and Mind Caleb G
University of South Carolina Scholar Commons Theses and Dissertations 2014 John Pecham on Life and Mind Caleb G. Colley University of South Carolina - Columbia Follow this and additional works at: https://scholarcommons.sc.edu/etd Part of the Philosophy Commons Recommended Citation Colley, C. G.(2014). John Pecham on Life and Mind. (Doctoral dissertation). Retrieved from https://scholarcommons.sc.edu/etd/ 2743 This Open Access Dissertation is brought to you by Scholar Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. JOHN PECHAM ON LIFE AND MIND by Caleb Glenn Colley ! Bachelor of Arts Freed-Hardeman !University, 2006 Bachelor of Science Freed-Hardeman !University, 2006 Master of Liberal Arts ! Faulkner University, 2009 ! ! Submitted in Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy in Philosophy College of Arts and Sciences University of South Carolina 2014 Accepted by: Jeremiah M.G. Hackett, Major Professor Jerald T. Wallulis, Committee Member Heike O. Sefrin-Weis, Committee Member Gordon A. Wilson, Committee Member Lacy Ford, Vice Provost and Dean of Graduate Studies ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! © Copyright by Caleb Glenn Colley, 2014 All Rights !Reserved. !ii ! ! ! ! DEDICATION To my parents, who have always encouraged and inspired me. Et sunt animae vestrae quasi mea. ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! !iii ! ! ! ACKNOWLEDGEMENTS A number of people have spent generous amounts of time and energy to assist in the preparation of this dissertation. Professor Girard J. Etzkorn, the editor of Pecham’s texts, is not listed as a committee member, but he read my manuscript in its early form and made many helpful suggestions. -
An Introduction to Classical Islamic Philosophy Pdf
An introduction to classical islamic philosophy pdf Continue A philosophy that is characterized by the Islamic tradition of aristotle's medieval Arabic view of student learning. Part of the series onIslame Beliefs Of God's Corooling Of the Prophets revealed the Books of Angels Day Resurrection Predestination Practices Of the Practice Of Faith Prayer Of The Alms giving Fasting Pilgrimage Texts and Science koran Sunna (Hadith, Syrah) Akida (credo) Tafsir (exegesis) Fiqh (law) Sharia (law) History Timeline Of Muhammad Ahl al-Bayt Sahab Rashidun Caliphate Imamat Spreading Islam Continuity Muhammad Culture and Society Of Academics Animal Calendar Children's Demographic Circumcision Economics Education Education Exorcism Feminism Festivals Finances LGBT Madras Islame Criticism of Islam Muhammad Koran Hadith Islam and other religions Islam Islamism and violence terrorism war Islamophobia Jihad Jihadism Glossary Islam portalvte Part series onPhilosophyPlatoKantNietzcheBuddhaConfuciusAverroes Branches Aesthetics Epistemology Ethics Legal Philosophy Metaphysics Philosophy Of the Mind Philosophy Political Philosophy Social Philosophy Periods Ancient Pre-Socratic Hellenistic Medieval Modern Modern Modern Tradition Analytical Non-Physivism Ordinary Language Continental Existentialism Phenomenonology Pragmatism Skepticism Skepticism The tradition of the region of African East Chinese Indians middle East Egyptian Western School tradition Aristotle Augustine Averroist Avicennist Hegelian Kantian Okkam Platonist Neoplatic Scottish Tomic Traditions of Religion -
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. -
ASTRA Salvensis, Supplement No. 1/2021 405 IBN SINA IS THE
ASTRA Salvensis, Supplement no. 1/2021 IBN SINA IS THE PINNACLE OF FALSAFA (MUSLIM PHILOSOPHY) Madina K. ZHAKAN1, Raushan N. IMANZHUSSIP1, Aigul O. TURSUNBAYEVA1 1Department of Philosophy, L.N. Gumilyov Eurasian National University, Nur-Sultan, Republic of Kazakhstan Abstract: This article highlights the philosophical views of Ibn Sina as the most important representative of falsafa. In particular, the article discusses the main problems of falsafa, according to Ibn Sina. These are the problems of a man, his essence, existence, physical and spiritual development. The concept of “wudjud” (being) is the central question in the philosophical teachings of Ibn Sina. According to the philosopher, falsafa studies the being itself then what comes from it. Also, the article discusses questions of space, time, soul, body, and problems of the theory of knowledge in general. The thinker addresses the issue from the standpoint of reason, experience and mysticism. He proceeds from the existence of individual objects of the external world given in experience and then deduces knowledge of natural laws from them. Knowledge of acquaintance is the initial stage of cognition of nature. Ibn Sina analyzes and comprehensively studies the role and power of the sensorium in the process of perception. Keywords: Wudjud, being, possibly-being, necessary-being, essence, causality. It’s known that three main movements, which are Kalam, Falsaf and Sufism, represent the religious and philosophical thought of classical Islam. A rational, philosophical theology of Islam was developed in Kalam. Falsafa is Muslim Aristotelianism (peripateticism) since the primary school of falsafa was composed by the Aristotelians (Peripatetics). Al-Kindi (IX century) is considered to be the founder of falsafa, whose teachings served as a bridge between the Mu’tazilite Kalam and the Muslim school of peripateticism. -
Elements of Sufism in the Philosophy of the Order: an Examination of The
1 Elements of Sufism in the Philosophy of the Order: An Examination of the Lectures and Writings of Hazrat Inayat-Khan and Zia Inayat-Khan Keenan Nathaniel Field Ashland, Virginia Bachelor of Arts, History, Virginia Commonwealth University, 2015 Bachelor of Arts, Religious Studies, Virginia Commonwealth University, 2015 Associates of Science, J. Sargeant Reynolds Community College, 2013 A Thesis presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Master of Arts Department of Religious Studies University of Virginia December, 2020 Dr. Shankar Nair Dr. Jessica Andruss 2 In 1910, when Hazrat Inayat Khan left India to visit New York and the United States for the first time, he began his journey as a traveling musician, having come from a family of highly respected musicians in Baroda, India. Before long, however, he began publicly teaching a form of primarily Chishti Sufism. The next seventeen years of his life would be spent crisscrossing the Western world giving lectures to thousands of Europeans and Americans in an attempt to spread this philosophical message. This message shifted over those first seventeen years and the subsequent century from one that heavily emphasized specifically Sufi elements of teaching and philosophy to a religious message that placed heavy emphasis on the universal elements that it considered to be the core of all religions. This philosophy is most readily observable and easily understood by studying its current iteration, the Inayattiya, who developed out of a number of schisms and splits in the mid twentieth century and trace their silsila, or spiritual lineage, back to HIK by way of his siblings and cousins, to his son Pir Vilayat Inayat-Khan, and his grandson, the current head, of the Order Pir Zia Inayat-Khan. -
Philosophical Investigations / Vol
The Quarterly Journal of University of Tabriz-Iran ISSN (print): 2251-7960 ISSN (online): 2423-4419 Journal Homepage: www.philosophy.Tabrizu.ac.ir Vol. 14/ Issue: 32/ autumn 2020 Mystical Awakening (Yaqzah) and Being-Mindfulness: Towards a Comparative Understanding of the Mystical Relevance of the Ontological Philosophies of Heidegger and Sadra Recived date: 2019.6.23 Accepted date: 2020.12.14 PP.169-180 DOI: 10.22034/jpiut.2018.8311 Beytollah Naderlew (Corresponding Author) PhD Student of Transcendent Theosophy, Department of Islamic Philosophy and Theology, University of Isfahan, Iran [email protected] Mohammad Bidhendi Associate Professor of Islamic Philosophy, Department of Islamic Philosophy and Theology, University of Isfahan, Iran [email protected] Mohammad Javad Safian Isfahani Associate Professor of Contemporary Western Philosophy, Department of Philosophy, University of Isfahan, Iran [email protected] Abstract Sadra and Heidegger share a common fundamental concern, i.e. the retrieve of the question of Being. Their whole philosophical career in one sense has been devoted to the accomplishment of this single task. They belong to different philosophical traditions and have lived in different worlds and have had different spiritual and intellectual ideals. However, their ontological concerns have numerous points of similarity and can be comparatively assayed. The mystical dimension of the philosophical discourses of these two philosophers of the Truth of Being is one of the significant comparative issues that can be studied in view of a certain set of mystical concepts. One of the key mystical concepts is Yaqzah or mystical awakening that refers to the existential awareness that occurs in the mystic following a Divine enlightenment. -
Religious Studies Review
Religious Studies Review A Quarterly Review of Publications in the Field of Religion and Related Disciplines Volume 6, Number 2 Published by the Council on the Study of Religion April 1980 THE STUDY OF ISLAM: THE WORK OF HENRY CORBIN Hamid Algar Contents Department of Near Eastern Studies University of California Berkeley, CA 94720 REVIEW ESSAYS Orientalism—the purportedly scientific study of the reli The Study of Islam: The Work of Henry Corbin gion, history, civilization, and actuality of the Muslim peo Hamid Algar 85 ples—has recently come under increasing and often justi fied attack. A self-perpetuating tradition that has flourished incestuously, rarely open to participation by any but the "Master of the Stray Detail": Peter Brown and most assimilated and "occidentalized" Muslims, it has sig Historiography nally failed to construct a credible and comprehensive vision Patrick Henry 91 of Islam as religion or as civilization, despite vast and meritorious labor accomplished in the discovery and ac Peter Brown, The Making of Late Antiquity cumulation of factual information. Nowhere have matters Reviewer: Mary Douglas 96 stood worse than in the Orientalist study of the Islamic religion. It is scarcely an exaggeration to say that so radical is the disparity between the Islam of Orientalist description Edward O. Wilson, On Human Nature and the Islam known to Muslims from belief, experience, Reviewer: William H. Austin 99 and practice that they appear to be two different phenom ena, opposed to each other or even unrelated. The reasons Douglas A. Knight (editor), Tradition and Theology in for this are numerous. The persistence of traditional the Old Testament Judeo-Christian theological animus toward Islam should Reviewer: Bernhard W. -
Arab Scholars and Ottoman Sunnitization in the Sixteenth Century 31 Helen Pfeifer
Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Islamic History and Civilization Studies and Texts Editorial Board Hinrich Biesterfeldt Sebastian Günther Honorary Editor Wadad Kadi volume 177 The titles published in this series are listed at brill.com/ihc Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 Edited by Tijana Krstić Derin Terzioğlu LEIDEN | BOSTON This is an open access title distributed under the terms of the CC BY-NC-ND 4.0 license, which permits any non-commercial use, distribution, and reproduction in any medium, provided no alterations are made and the original author(s) and source are credited. Further information and the complete license text can be found at https://creativecommons.org/licenses/by-nc-nd/4.0/ The terms of the CC license apply only to the original material. The use of material from other sources (indicated by a reference) such as diagrams, illustrations, photos and text samples may require further permission from the respective copyright holder. Cover illustration: “The Great Abu Sa’ud [Şeyhü’l-islām Ebū’s-suʿūd Efendi] Teaching Law,” Folio from a dīvān of Maḥmūd ‘Abd-al Bāqī (1526/7–1600), The Metropolitan Museum of Art. The image is available in Open Access at: https://www.metmuseum.org/art/collection/search/447807 Library of Congress Cataloging-in-Publication Data Names: Krstić, Tijana, editor. | Terzioğlu, Derin, 1969- editor. Title: Historicizing Sunni Islam in the Ottoman Empire, c. 1450–c. 1750 / edited by Tijana Krstić, Derin Terzioğlu. Description: Boston : Brill, 2020. | Series: Islamic history and civilization. studies and texts, 0929-2403 ; 177 | Includes bibliographical references and index. -
Avicenna on Beauty
Firenze University Press Aisthesis www.fupress.com/aisthesis Avicenna on Beauty Citation: Mohamadreza Abolghassemi (2018) Avicenna on Beauty. Aisthesis Mohamadreza Abolghassemi 11(1): 45-54. doi: 10.13128/Aisthe- (University of Tehran) sis-23271 [email protected] Copyright: © 2018 Author.This is an open access, peer-reviewed article published by Firenze University Press Abstract. The purpose of this paper is to study the philosophy of Avicenna (980-1073), (http://www.fupress.com/aisthesis) and in order to identify his thoughts and reflections regarding aesthetics. We will try to distribuited under the terms of the analyze several texts in which he treated the notion of beauty. This analysis will allow Creative Commons Attribution License, us to compare the aesthetics of Avicenna with its main origins, namely Aristotelianism which permits unrestricted use, distri- and Neoplatonism. Then, the detailed presentation of his aesthetic reflections will show bution, and reproduction in any medi- us that his contributions to subjects relating to beauty, perfection, and aesthetic delight um, provided the original author and bear some originality which, despite the determining influence of Neoplatonism, has source are credited. its own independent voice. The latter is the case, since these originalities are the results Data Availability Statement: All rel- of a hybridization of two great philosophical schools, namely Aristotelianism and Neo- evant data are within the paper and its platonism. Supporting Information files. Keywords. Avicenna, beauty, perfection, Aristotelianism, Neoplatonism. Competing Interests: The authors have declared that no competing inter- ests exist. 1. INTRODUCTION This study concerns the philosophy of Ibn Sinâ, one of the phi- losophers, perhaps even the greatest philosopher in the history of Islamic civilization. -
Brief Bibliographic Guide in Medieval Islamic Philosophy and Theology
BRIEF BIBLIOGRAPHICAL GUIDE IN MEDIEVAL AND POST-CLASSICAL ISLAMIC PHILOSOPHY AND THEOLOGY (2014-2015) Thérèse-Anne Druart The Catholic University of America I cannot thank enough all the scholars who kindly sent me information, in particular, those who provided me with a copy of their publications or photocopies of tables of contents of collective works. They are true scholars and true friends. I also wish to thank very much the colleagues who patiently checked the draft of this installment. Their invaluable help was a true work of mercy. Collective Works or Collections of Articles Adamson, Peter, Studies on Early Arabic Philosophy (Variorum). Farnham, Surrey: Ashgate, 2015, xii-330 pp., ISBN 9781472420268. -------, Studies on Plotinus and al-Kindî (Variorum). Farnham, Surrey: Ashgate, 2014, xii-356 pp., ISBN 9781472420251. An Anthology of Philosophy in Persia, vol. 5: From the School of Shiraz to the Twentieth Century, ed. by Seyyed Hossein Nasr & Mehdi Aminrazavi. London-New York: I.B. Tauris, 2015, xx-544 pp., ISBN 9781848857506. Aristotle and the Arabic Tradition, ed. by Ahmed Alwishah & Josh Hayes. Cambridge: Cambridge University Press, 2015, x-270 pp., ISBN 9781107101739. L’averroismo in età moderna (1400-1700), ed. by Giovanni Licata. Macerata: Quodlibet, 2013, 211 pp., ISBN 9788874626465. Controverses sur les écritures canoniques de l’islam, ed. by Daniel De Smet & Mohammad Ali Amir-Moezzi (Islam – Nouvelles approches). Paris: Cerf, 2014, 436 pp., ISBN 9782204102933. Gutas, Dimitri, Orientations of Avicenna’s Philosophy: Essays on his Life, Method, Heritage (Variorum). Farnham, Surrey: Ashgate, 2014, xiv-368 pp., ISBN 9781472436337. The Heritage of Arabo-Islamic Learning. Studies presented to Wadad Kadi, ed.