By Cecilia Martini Bonadeo
The current paintings presents a close account of the on hand info on ʿAbd al-Laṭīf al-Baġdādī’s biography, an summary of his philosophical notion, and an in depth research of his remodeling of pre-Avicennian Greek and Arabic metaphysics.
Read Online or Download ʿAbd al-Laṭīf al-Baġdādī’s Philosophical Journey: From Aristotle’s Metaphysics to the ‘Metaphysical Science’ (Islamic Philosophy, Theology and Science: Texts and Studies, Volume 88) PDF
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Extra resources for ʿAbd al-Laṭīf al-Baġdādī’s Philosophical Journey: From Aristotle’s Metaphysics to the ‘Metaphysical Science’ (Islamic Philosophy, Theology and Science: Texts and Studies, Volume 88)
66 The commentator had to keep in mind the whole corpus of Aristotle’s writings, in order to clarify this or that difficult passage by connecting it with all that the Philosopher had said on the same topic. 67 In their selection of Aristotle’s writings to be studied and commented on, the Ancients followed an order with the aim of granting Aristotelian philosophy a structure based on the idea that logic was the foundation of ontology and metaphysics: the Categories became the introduction to Aristotle’s writings.
30 chapter one and what represents the highest degree of being: substance. 129 There are different levels of philosophical inquiry: First Philosophy, which considers intelligible substance, philosophical discipline dealing with heavenly bodies, and the study of the world as it comes to be and passes away. e. to understand being qua being as the God or the One, and the being of the remaining beings as the participation in the goodness of the One. On the other hand, the One does not seem to lose its supra-intelligible quality in this context[…]The One and Being are different hypostases”.
165 These were the reasons which made them eager to possess as many Greek texts as possible in an unprecedented effort. The Arabic translators were mostly Melkite Christians, like al-Biṭrīq (‘the Patrikios’), or Nestorians, like the family of Ḥunayn ibn Isḥāq, or even Jacobites, like Ibn Nāʿima al-Ḥimṣī. Most of them were Syriac-speakers. Some of them knew Greek, as attested for the translators who were active in “the circle of al-Kindī”166 and in that of Ḥunayn;167 others, like the translators who were active in tenth-century Baghdad, did not know Greek and translated from Syriac translations of Greek texts.
ʿAbd al-Laṭīf al-Baġdādī’s Philosophical Journey: From Aristotle’s Metaphysics to the ‘Metaphysical Science’ (Islamic Philosophy, Theology and Science: Texts and Studies, Volume 88) by Cecilia Martini Bonadeo