Avicenna and the Aristotelian Tradition: Introduction to by Dimitri Gutas

By Dimitri Gutas

This can be the second one, revised and up to date, variation of this foundational paintings introducing a studying of Avicenna's philosophical works that's in keeping with his goal and function in philosophy. Its usefulness is more desirable with a brand new appendix supplying a serious stock of Avicenna's real works that comes with and updates Mahdavi

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Abū-ʿUṯmān ad-Dimašqī’s translation of the Greek text reads, “al-maḥmūl ʿalā kaṯīrīn muḫtalifīn bi-n-nawʿ min ṭarīq mā huwa” (Badawī Manṭiq III,1024). ” which he incorporated in most of his works on logic. 16, 10–11/51; cf. Goichon Directives 92–93, Inati Logic 58–59). For ẓāhiriyyūn see the second following note below. 15 This is a reference to Avicenna’s theory that “all knowledge is either forming concepts personal texts by avicenna and his disciples 15 until I finished [in this fashion] a literal16 reading of Logic with him; as for its minute implications, though, he had no notion of them.

N 27 For the meaning of the terms taṣarrafat al-aḥwāl and ʿamal/aʿmāl see Dozy. See Chapter 2, W3. ” Abū-l-Ḥusayn Aḥmad ibn-Muḥammad as-Sahlī was a well-known patron of the Greek sciences. Gohlman 124n41 notes that his name is given as as-Suhaylī by both Ṯaʿālibī and Yāqūt, but in all the manuscripts of the Autobiography and of the relevant works by Avicenna it is written as as-Sahlī, which, short of a comprehensive investigation, ought to be followed. He also commissioned works from Avicenna’s teacher of medicine, Abū-Sahl al-Masīḥī.

Turki in EI²); they were also called “Dāʾūdiyya” after the founder, Dāʾūd ibn-Ḫalaf (d. 270/884). , those who would adhere uncritically to the literal text, or the apparent meaning, of Aristotle’s Organon, and into those (like himself) who would delve into its deeper implications. ) writing from Rayy, Avicenna describes the literalists as never having “suffered the pains of analyzing the details of problems so that they may gain a syllogistic habit” (T13, § 4), and as paying too much attention to the form of the syllogism rather than its contents (T13, §§ 5–6).

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