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View Cart 0 Your Shopping Cart is empty. If you already have an account, sign in. EDT 0. He reviews the evidence and concludes that Averroes proposes a "unity of truth" in his Decisive Treatise : philosophical demonstrations can provide explanations of divine knowledge or of the existence of God. Sajjad H. Rizvi notes that later developments provided a "meta-language for explaining and analyzing the "pure consciousness experiences" that were the inner, ineffable, and infallible domain of the mystic.

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Tony Street tackles the difficult and little-studied topic of "Logic" Chapter 12 in Arabic philosophy. His chapter is a welcome contribution to the thematic component of the Cambridge Companion. Differentiating between "Ethical and political philosophy" Chapter 13 , Charles E.

Marwan Rashed's contribution on "Natural philosophy" Chapter 14 is an exquisite philosophical investigation into the "ontology of the sensible world," i. Physical theories developed around a number of fundamental topics of Aristotelian physics: the status of the minima and the distinction between actuality and potentiality. Rashed provides a detailed analysis of the origin of the problem with a study of the works of al-Hudhayl d.

Rashed then provides an account of Avicenna's original articulation of dynamics of the theologians and kinematics of the geometers and a detailed analysis of Avicenna's postulation of four kinds of notion of infinity two potential infinites and two actual infinites which were to dominate debates in post-Avicennian traditions. A lucid discussion of the major psychological issues covered by theories of the soul in falsafa is provided by Deborah L.

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Black in her "Psychology: soul and intellect" Chapter Avicenna introduces a dualistic conception of the soul, the idea of the soul as principle of cognition and a theory of intentionality. Prior to Averroes, the Arabic tradition identified four different stages of the intellect; Averroes added a fifth.


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Black notes that, on the whole, Arabic philosophers focus on cognition where appetite even became a byproduct of cognition , while not developing a strong conception of the will. Druart provides a truly excellent review of the most recent scholarship on metaphysics in Arabic philosophy.

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In "Islamic philosophy and Jewish philosophy" Chapter 17 , Steven Harvey, the only contributor who insists on using "Islamic," rather than "Arabic," philosophy, discusses the similarities and differences between falsafa and Jewish philosophy. Judah Halevi d. Jewish philosophers later learned of Aristotle's thought through Averroes' commentaries upon which Gersonides d.

Later influence of falsafa is also evident on post-Maimonidean Jewish writers who found appealing their theological discussions, e.

Harvey claims that Jewish philosophers and their Muslim counterparts took "divergent paths. Charles Burnett's "Arabic into Latin: the reception of Arabic philosophy into Western Europe" Chapter 18 highlights the crucial importance of the translation movement of Arabic texts, starting in the late 11th century, for the history of Western philosophy.

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Latin translations were made of Arabic translations of Greek philosophical works mainly Aristotle and commentaries on them , summaries and quaestiones , systematic treatises of falsafa , Arabic commentaries on Aristotle, and doxographies. Burnett provides a list of Arabic philosophical works translated into Latin before ca. The list includes names of texts, authors, translators, place of translation when known , and translations made via the intermediary of a Hebrew text.

In his "Recent trends in Arabic and Persian philosophy" Chapter 19 , Hossein Ziai provides an overview of post-Avicennian philosophical activities in Iran Shiraz and Isfahan from the midth to the beginning of the 18th centuries. Ziai then proceeds with some issues discussed in the logical works of the time: logical paradoxes and philosophy of language, ontology, and theories of causality.


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  • The Cambridge Companion to Arabic Philosophy by Peter Adamson.
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  • The majority of the chapters contained in this Cambridge Companion provide insightful, at times, highly complex discussions of philosophical issues logic, Avicenna's ontology, etc. Although informative, some of the contributions are not as philosophically engaging "Recent Trends" or "Islamic and Jewish philosophy" as one would hope.

    In spite of its structure, the work does exhibit a strong sense of unity.

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    The volume includes a useful bibliography and a chronology of major philosophers in the Arabic tradition. In short, The Cambridge Companion to Arabic Philosophy will not only be of interest to scholars and students of Arabic philosophy, but should also be of interest to students and scholars working more generally on later Greek philosophical traditions and on philosophy in the Middle Ages.

    The work should remain a very good reference for a number of years to come. The Cambridge Companion to Arabic Philosophy is the latest addition to recent works on Islamic philosophy, e.