Results for 'Ibn Taymiyya'

59 found
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  1. Sonsuz Tecellî ve Daimî Yaratma: İbn Arabī ve İbn Teymiyye’nin Yaratma Meselesine Ezelî Fiil Olarak Bakışı.Emrah Kaya - 2016 - Ankara Universitesi Ilahiyat Fakultesi Dergisi 57 (2):69-96.
    Creation or becoming as a philosophical and theological problem has always been one of the main controversial issues of philosophers and theologians. It is sometimes defended that creation is an instant act or event; sometimes it is thought that creation is a process without a beginning. In this article, the approaches of Ibn Arabī and Ibn Taymiyya to the issue of creation are examined and compared. These two scholars mainly advocate that it is not possible for creation to begin (...)
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  2. Tasavvufun ve Epistemolojik Bir Araç Olarak İlhamın İbn Teymiyye Düşüncesindeki Yeri.Emrah Kaya - 2016 - Cumhuriyet Ilahiyat Dergisi 20 (1):11-34.
    This article aims to study Sufism (taṣawwuf) and inspiration (ilhâm), which is the main means of the mystical knowledge, in the thought of Ibn Taymiyya who is known generally as an exponent of a tradition grounded on the understanding of Salaf. He is considered by majority to be a rigid opponent of Sufism because of his unconventional interpretations of Sufi terminology. Also, since Ibn Taymiyya constantly offers the Qur’ān, ḥadīth, and the opinions of Salaf as the base of (...)
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  3.  24
    Ontology and Cosmology of the ʿaql in Ṣadrā's Commentary on Uṣūl Al-Kāfī.Amir Asghari - 2017 - Journal of Shi'a Islamic Studies 10 (2):157-182.
    ABSTRACT: Mullā Ṣadrā’s (c 1571-1640) commentary on Uṣūl al- Kāfī is one of the more famous commentaries on this significant Shi‘i hadith collection. For his philosophical and Sui background, Ṣadrā’s approach to the hadith is slightly different and in some ways contrary to the earlier commentators such as`Allāma Majlisī in Shi'a and Ibn Taymīyya in Sunni Islam. This paper aims to shed light on the way, Ṣadrā interprets al-Kāfī and particularly to determine his understanding of the ʿaql (intellect) at the (...)
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  4. Ibn Khaldun on Solidarity (“Asabiyah”)-Modern Science on Cooperativeness and Empathy: A Comparison.Alfred Gierer - 2001 - Philosophia Naturalis 38 (1):91-104.
    Understanding cooperative human behaviour depends on insights into the biological basis of human altruism, as well as into socio-cultural development. In terms of evolutionary theory, kinship and reciprocity are well established as underlying cooperativeness. Reasons will be given suggesting an additional source, the capability of a cognition-based empathy that may have evolved as a by-product of strategic thought. An assessment of the range, the intrinsic limitations, and the conditions for activation of human cooperativeness would profit from a systems approach combining (...)
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  5.  36
    Ibn Khaldun and Occasionalism.Edward Moad - 2017 - In Nazif Muhtaroglu (ed.), Occasionalism Revisited. Abu Dhabi - United Arab Emirates: pp. 61-82.
    Ibn Khaldun (1332-1406) is said to be the first scholar to make history and society the direct objects of a systematic science. This paper will examine the role of occasionalism in his thought. This question is interesting because a perennial objection to occasionalism has been that it denies any real natural order, and therefore precludes the possibility of any systematic natural science. If Ibn Khaldun was an occasionalist, then it would mean that one of the earliest pioneers in attempting to (...)
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  6.  10
    Remark on Al-Fārābī's Missing Modal Logic and its Effect on Ibn Sīnā.Wilfrid Hodges - 2019 - Eshare: An Iranian Journal of Philosophy 1 (3):39-73.
    We reconstruct as much as we can the part of al-Fārābī's treatment of modal logic that is missing from the surviving pages of his Long Commentary on the Prior Analytics. We use as a basis the quotations from this work in Ibn Sīnā, Ibn Rushd and Maimonides, together with relevant material from al-Fārābī's other writings. We present a case that al-Fārābī's treatment of the dictum de omni had a decisive effect on the development and presentation of Ibn Sīnā's modal logic. (...)
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  7. Between Jadal and Burhān: Reading Post-Classical Islamic Intellectual History Through Ibn Ṭufeyl’s Novel Ḥayy B. Yaḳẓān.Mehmet Karabela - 2013 - Ankara Universitesi Ilahiyat Fakultesi Dergisi 54 (2):77-93.
    This article opens a new discussion in the field of post-classical Islamic intellectual history by showing how literature and intellectual history are two inseparable and interdependent fields through an analysis of Ibn Ṭufayl’s novel, Ḥayy b. Yaqẓān. To this end, the article first examines the tension between the two concepts of jadal and burhān, which have affected much of the currents in classical Islamic intellectual history, and does so by assessing the three main figures in Ibn Ṭufayl’s novel: Ḥayy, Absāl (...)
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  8. vers le dieu: le soufisme d’Ibn Arabi et la pensée de Heidegger.Frank Darwiche - 2014 - Hawliyat (15).
    La pensée de Heidegger sur le dieu cherche à trouver, retrouver ou découvrir pour celui-ci et dans son histoire une dimension originaire et inaugurale et en même temps non-métaphysique, une voix qui parle dans un autre langage à venir et qui soit celle du monde et des mortels. Cette considération du dieu se rencontre aussi dans les tentaives mystiques d'Orient, en particulier dans le soufisme de la voie (tarika, طريقة) d'Ibn 'Arabi, qui retrouve son dieu autrement que dans sa dimension (...)
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  9.  31
    On Traditional Islamic Sciences (Ilm Naqliyya) in the Prolegomena of Ibn Khaldun. A Commentary.Luis Ignacio Vivanco Saavedra - manuscript
    El siguiente artículo hace un recuento sobre las ciencias tradicionales del Islam: de dónde se originan y como las presenta Ibn Jaldún en sus Prolegómenos a la historia universal. Se plantean y destacan algunas de las principales características de dichas ciencias, y finalmente, se hace un comentario con respecto al carácter epistemológico de las mismas y con respecto a cómo pueden concebirse y fundarse unas ciencias asentadas sobre un principio de autoridad.
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  10.  79
    Ibn Miskawayh, Ahmad Ibn Muhammad (C.940-1030).Oliver Leaman - unknown - Routledge Encyclopedia of Philosophy.
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  11.  18
    Review Ibn-Sina’s Anticipation of the Formulas of Buridan and Barcan. [REVIEW]Irving H. Anellis - 2008 - The Review of Modern Logic 1: 73–86.
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  12. Could Māsarjawayh In The Records Of Ibn Djuljul Be The Same Person Māsarjīs In The Records Of Nadīm?Levent Öztürk & Samet Şenel - 2018 - Tasavvur - Tekirdag Theology Journal 4 (1):191 - 218.
    Ibn Djuljul from Andalusia who wrote in the Western Islamic World and Nadīm from Baghdād who wrote in the Eastern Islamic World, give information about lots of physicians and translators in their books that contributed significantly to history of science. Both authors write their books at same time or very close time. Sometimes they offer similar information, but sometimes they provide different information. -/- One of the physicians whom Ibn Djuljul mentioned in his book, Māsarjawayh lived at the times of (...)
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  13. Contrasting Political Theory in the East and West: Ibn Khaldun Versus Hobbes and Locke.Jaan Islam - 2016 - International Journal of Political Theory 1 (1):87-107.
    Recent developments in our globalized world are beginning the scholarly world to answer the question pertaining to the relationship between Islam—a “faith”—and politics and governance. In order to understand the Islamic worldview from the perspective of Ibn Khaldun, with whom many modern Islamists would agree with, a comparison is made with early progenitors of liberalism and the social contract, John Locke and Thomas Hobbes. By understanding the fundamental differences between the theorists, and how Ibn Khaldun’s is completely separate from the (...)
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  14. Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes.Ali Hasan - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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  15. How Ibn Sīnian is Suhrawardī's Theory of Knowledge?Mehdi Aminrazavi - 2003 - Philosophy East and West 53 (2):203-214.
    It is demonstrated here that despite apparent differences and their adherence to two different schools of thought, Suhrawardī's epistemology is essentially Ibn Sīnian, and even his theory of "knowledge by Presence" ('ilm al-hudurī), which is considered to be uniquely his, is at least inspired by Ibn Sīnā. I argue that Ibn Sīnā's peripatetic orientation and Suhrawardī's ishrāqī perspective have both maintained and adhered to the same epistemological framework while the philosophical languages in which their respective epistemologies are discussed are different.
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  16.  49
    Rahasia Asmaul Husna (Ibn Arabi: The Secret of God's Names).Zainul Maarif - 2015 - Jakarta, Indonesia: Turos Pustaka.
    This is a book on a positive theology according to Ibn Arabi: a Spain Muslim mystics, His theology is a cure for an atheist. You will find from this book that belief in God is not alienation.
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  17.  25
    Ibn Sina’s Anticipation of Burdian and Barcan Formulas.Zia Movahed - manuscript
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  18.  47
    A Critical Examination of Ibn-Sina’s Theory of the Conditional Syllogism.Zia Movahed - 2009 - Sophia Perennis 1:5-22.
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  19. Manhaj Al-Hafiz Ibn Hajar Al- Asqalani Fi Al- Aqidah Min Khilala Kitabihi "Fath Al-Bari" Risalah Ilmiyah.Muhammad Ishaq Kandu - 1998 - Maktabat Al-Rushd.
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  20. El vínculo comunitatio y el poder en Ibn Jaldún.Ana Maria C. Minecan (ed.) - 2012 - Biblioteca Nueva.
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  21. El renacimiento del pensamiento filosófico occidental: Domingo Gundisalvo e Ibn Dawud.Ana Maria C. Minecan - 2012 - Almudayna.
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  22.  64
    İbn Teymiyye’ye Göre İbn Arabî. [REVIEW]Emrah Kaya - 2017 - Cumhuriyet Ilahiyat Dergisi 21:2073-2080.
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  23.  29
    L-Razi, Abu Bakr Muhammad Ibn Zakariyya’ (D. 925).Paul E. Walker - 1998 - In Edward Craig (ed.), Routledge Encyclopedia of Philosophy. Routledge.
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  24.  57
    İbn Teymiyye’ye Göre İbn Arabî, yazar Mustafa Kara. [REVIEW]Emrah Kaya - 2017 - Cumhuriyet Ilahiyat Dergisi 21 (3):2107-2114.
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  25. The Sensory Core and the Medieval Foundations of Early Modern Perceptual Theory.Gary Hatfield & William Epstein - 1979 - Isis: A Journal of the History of Science 70 (3):363-384.
    This article seeks the origin, in the theories of Ibn al-Haytham (Alhazen), Descartes, and Berkeley, of two-stage theories of spatial perception, which hold that visual perception involves both an immediate representation of the proximal stimulus in a two-dimensional ‘‘sensory core’’ and also a subsequent perception of the three dimensional world. The works of Ibn al-Haytham, Descartes, and Berkeley already frame the major theoretical options that guided visual theory into the twentieth century. The field of visual perception was the first area (...)
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  26. İbnü’l-arabî’ni̇n di̇n ve i̇nançlara yaklaşiminin William Chittick ve Reza Shah-kazemi̇ perspekti̇fi̇yle evrenselci̇ yorumu.Emrah Kaya - 2016 - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi 18 (33):53-73.
    The purpose of this study is to examine the statements of Ibn al-ʿArabî regarding religions and beliefs through the perspectives of William Chittick and Reza Shah-Kazemi comparatively. Even though his expressions are occasionally elaborated in the light of the theory of the religious pluralism based on Western-Christian thought, by considering the universal message of the Qur’ān Chittick and Shah-Kazemi identify these expressions with “universalism.” This universalist approach bases on the distinction between “ontological will” and “religious will,” and “submission” which is (...)
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  27.  21
    Amor y negror en Llansol como compromiso con la otredad.David Fernández Navas - 2019 - El Azufre Rojo (2341-1368):79-88.
    Resumen: El texto pretende un acercamiento al carácter amoroso de la escritura de Maria Gabriela Llansol. Explica cómo ésta, igual que la de María Zambrano, lleva la defensa amorosa del devenir de Nietzsche un paso más allá, en tanto nace de un interés por la otredad en sí misma y no de una voluntad de autoafirmación. La ruptura de las nociones convencionales de tiempo, espacio e identidad será una de las vías que utiliza. En ello puede apreciarse cierta similitud con (...)
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  28.  48
    Evaluation of Conflicting Traditions about the Holy Prophet’s Meeting with the Jinn.Mahmut Yazıcı - 2018 - Tasavvur - Tekirdag Theology Journal 4 (2):784 - 825.
    The Jinn, which is regarded as the third kind of entity apart from the angel and the human being, has been the subject matter of several separate works written by both Muslims and non-Muslims in the past and present. In short, such works deal with the nature of jinns and their characteristics, and they cover matters such as the beliefs about jinns in several religions and cultures and their relationship with human beings. Apart from the fact that the primary source (...)
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  29.  30
    Zeyd bin Sabit's Farāiz and Comments by Abu'z-Zinad.Mansur Koçinkağ - 2018 - Tasavvur - Tekirdag Theology Journal 4 (1):329 - 353.
    One of the old law/fiqh texts is Farāiz which is thought to be written by Zaid ibn Thābit (d. 45/665). In many classic texts it has been refered to this book and it is mentioned that Zaid ibn Thābit's expertising on the ilm al farāiz. But our findings show that many of researchers who study on the history of codificaditon of Islamic law have not seen this book. In this study, because of the importance of the book, we publish Zaid's (...)
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  30. Biologie, Menschenbild und die knappe Ressource „Gemeinsinn“.Alfred Gierer - 2002 - In Harald Bluhm & Herfried Münkler (eds.), Gemeinwohl Und Gemeinsinn: Zwischen Normativität Und Faktizität. De Gruyter. pp. 19-36.
    Unsere Kulturfähigkeit ist ein Ergebnis der biologischen Evolution der Spezies “Mensch”; die einzelne Kultur selbst jedoch ist ein Produkt gesellschaftlicher Entwicklungen, Differenzierungen und Traditionen. Der Kulturvergleich zeigt uns erhebliche Spielräume für Ausprägungen von Gemeinsinn. Da dessen Aktivierung wesentlich zur Lebensqualität einer Gesellschaft beiträgt, sind Versuche einer realistischen Einschätzung kultureller Gestaltungsspielräume in dieser Hinsicht sinnvoll. Sie sind nicht zuletzt durch die biologischen Grund- und Randbedingungen der Spezies Mensch gegeben und begrenzt, zumal hinsichtlich von Anlagen zu altruistischem und kooperativem Verhalten. Während bis (...)
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  31.  44
    Origin and Development of Muslim Philosophy.Syful Islam & Md Jannat Hossain - manuscript
    This article tries to find out that what the real causes on origin of Muslim Philosophy were and how the philosophical thinking arises in the community of Muslim? Many Muslim scholars found the cause of the origin and development of Muslim philosophy and gave the historical view. We try the combine and overall view the origin and development of Muslim philosophy. we shows the contribution of Muslim philosophical school who discussed about various critical topic regarding God, attribute of God, The (...)
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  32. Khunaji's al-Jumal in the Context of Logic Studies in the Seventh and Eighth Century (AH) and the Commentaries Written on His Work.Ramy ElBanna - 2018 - Tasavvur - Tekirdag Theology Journal 4 (1):73 - 93.
    The science of logic has occupied an important role in Islamic history. Especially when al-Gazali 505-1111 has come and claimed that who learned Islamic sciences, without learning the Logic we cannot trust in his knowledge. From this time The science of logic has been flourished and quietly began to include in many sciences even Tefsir and Fiqh. After that, Al-razzi 606/1210 has established a big school in Islamic philosophy in general and in logic in particular. al-Khonaji 646/1248 one of his (...)
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  33.  57
    De Re and De Dicto Modality in Islamic Traditional Logic.Zia Movahed - 2010 - Sophia Perennis 2:5-14.
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  34.  18
    Bahmanyār.Hans Daiber - unknown - Encyclopædia Iranica.
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  35.  82
    Dios Con Nosotros.Máximo Lameiro - 2015 - In Muhyddin Ibn Arabi Society Latina Mias Latina (ed.), Azufre Rojo.
    This is a short introduction and comment of a islamic esoteric concept named "ma'yyah". That concept can be translated as "togetherness", and means the God and man intimacy.
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  36.  31
    Kosmotheoros. Wereldbeschouwing, Weltanschauung en het onbegrensd begrensde.Jan Börger-Bibliotheek & I. Lamers-Versteeg - 1989 - Dissertation, Erasmus
    The relation (ratio) between humankind and infinity. The Logos.
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  37.  61
    Sunni: Makna, Acuan dan Ragam (Sunni: Meaning, Reference and Variety).Zainul Maarif - 2018 - Islamic Studies and Humanities 3 (2):103-126.
    Sunni or Sunnism stands for Ahlu As-Sunnah wa al-Jamā`ah which is also called ASWAJA. Many people publish and debate it without clear meaning and reference. This article is a demonstrative-linguistic study that outlines the meaning and reference to the term "Sunni" to understand it clearly. This research shows that Sunnis have at least two groups. First, Sunni Ahlu Al- Ḥadīts, the path of Ibn Hanbal and Ibn Taimiyyah, which tends to be puritan and at some point raises hardline intolerant Muslims. (...)
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  38.  93
    Direct Intuition: Strategies of Knowledge in the Phenomenology of Life, with Reference to the Philosophy of Illumination.Olga Louchakova-Schwartz - 2013 - Analecta Husserliana 113:291-315.
    This article presents phenomenological meta-analysis of Tymieniecka's phenomenology of life with regard to its strategies of knowledge. The novelty of phenomenology of life consists in special orientation of direct intuition of Tymieniecka's insight. The analysis suggests that the positioning of the direct intuition differes from philosopher to philosopher. Even though this perspective pays attention to individual differences in philosophical thinking, this view has to be distinguished froll1 psychologism as criticized by Husser!. and rather, seen as a development of Husserl 's (...)
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  39. Moderation in Greek and Islamic Traditions and a Virtue Ethics of the Quran.M. Ashraf Adeel - 2015 - AMERICAN JOURNAL OF ISLAMIC SOCIAL SCIENCES 32 (3).
    This article looks at some of the salient analyses of moderation in the ancient Greek and the Islamic traditions and uses them to develop a contemporary view of the matter. Greek ethics played a huge role in shaping the ethical views of the Muslim philosophers and theologians, and thus the article starts with an overview of the revival of contemporary western virtue ethics--in many ways an extension of Platonic-Aristotelian ethics--and then looks at the place of moderation or temperance in Platonic-Aristotelian (...)
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  40. Studied Abroad for 400 Years: Oliva Sabuco's New Philosophy of Human Nature.Mary Ellen Waithe - manuscript
    Oliva Sabuco's New Philosophy of Human nature (1587) is an early modern philosophy of medicine that challenged the views of the successors to Aristotle, especially Galen and Ibn Sina (Avicenna). It also challenged the paradigm of the male as the epitome of the human and instead offers a gender-neutral philosophy of human nature. Now largely forgotten, it was widely read and influential amongst philosophers of medicine including DeClave, LePois, Harvey,Southey and others, particularly for its account of the role of the (...)
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  41. Al-Fārābi on the Role of Philosophy of History in the History of Civilization.Georgios Steiris - 2018 - In Christian and Islamic Philosophies of Time. Wilmington USA: Vernon Press. pp. 135-144.
    This volume constitutes an attempt at bringing together philosophies of time—or more precisely, philosophies on time and, in a concomitant way, history—emerging from Christianity’s and Islam’s intellectual histories. Starting from the Neoplatonic heritage and the voice of classical philosophy, the volume enters the Byzantine and Arabic intellectual worlds up to Ibn Al-Arabi’s times. A conscious choice in this volume is not to engage with, perhaps, the most prominent figures of Christian and Arabic philosophy, i.e., Augustine on the one hand and (...)
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  42.  11
    Gundissalinus’s Application of Al-Farabi’s Metaphysical Programme. A Case of Epistemological Transfer.Nicola Polloni - 2016 - Mediterranea 1:69-106.
    This study deals with Dominicus Gundissalinus’s discussion on metaphysics as philosophical discipline. Gundissalinus’s translation and re-elaboration of al-Fārābī’s Iḥṣā’ al-ʿulūm furnish him, in the De scientiis, a specific and detailed procedure for metaphysical analysis articulated in two different stages, an ascending and a descending one. This very same procedure is presented by Gundissalinus also in his De divisione philosophiae, where the increased number of sources –in particular, Avicenna– does not prevent Gundissalinus to quote the entire passage on the methods of (...)
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  43. D'vûd-i Karsî’nin Şerhu Îs'gûcî Adlı Eserinin Eleştirmeli Metin Neşri ve Değerlendirmesi.Ferruh Özpilavcı - 2017 - Cumhuriyet İlahiyat Dergisi 21 (3):2009-2009.
    Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...)
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  44.  5
    Gundissalinus and Avicenna: Some Remarks on an Intricate Philosophical Connection.Nicola Polloni - 2017 - Documenti E Studi Sulla Tradizione Filosofica Medievale 28:515-552.
    This article analyses the peculiarities of Dominicus Gundissalinus’s reading and use of Avicenna’s writings in his original works. Gundissalinus (1120ca – post 1190) is the Latin translator of Avicenna’s De anima and Liber de philosophia prima, but also an original philosopher whose writings are precious witnesses of the very first reception of Avicennian philosophy in the Latin West. The article points out the structural bond with the Persian philosopher upon which Gundissalinus grounds his own speculation. This contribution stresses, in particular, (...)
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  45.  5
    Gundissalinus on the Angelic Creation of the Human Soul: A Peculiar Example of Philosophical Appropriation.Nicola Polloni - 2019 - Oriens 47 (3-4):313–347.
    With his original reflection—deeply influenced by many important Arabic thinkers—Gundissalinus wanted to renovate the Latin debate concerning crucial aspects of the philosophical tradition. Among the innovative doctrines he elaborated, one appears to be particularly problematic, for it touches a very delicate point of Christian theology: the divine creation of the human soul, and thus, the most intimate bond connecting the human being and his Creator. Notwithstanding the relevance of this point, Gundissalinus ascribed the creation of the human soul to the (...)
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  46. Maimonides and the Pre-Maimonidean Jewish Philosophical Tradition According to Hermann Cohen.Aaron W. Hughes - 2010 - Journal of Jewish Thought and Philosophy 18 (1):1-26.
    This paper examines Hermann Cohen's idiosyncratic construction of a medieval Jewish philosophical tradition, focusing primarily, though not exclusively, on his Charakteristik der Ethik Maimunis . This construction, not unlike modern accounts, is filtered through the central place of Maimonides. For Cohen, however, Maimonides' centrality is defined not by his systematization of Aristotelianism, but by his elevation of ethics over metaphysics. The ethical and pantheistic concerns of Maimonides' precursors, according to this reading, anticipate his uniqueness. Whereas Shlomo ibn Gabirol's pantheistic doctrine (...)
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  47.  43
    Introduction. Modeling and Measuring Cycles, Processes, and Trends.Leonid Grinin & Andrey Korotayev - 2014 - In History & Mathematics: Trends and Cycles. Volgograd, Russia: Uchitel Publishing House. pp. 5-8.
    The present Yearbook (which is the fourth in the series) is subtitled Trends & Cycles. Already ancient historians (see, e.g., the second Chapter of Book VI of Polybius' Histories) described rather well the cyclical component of historical dynamics, whereas new interesting analyses of such dynamics also appeared in the Medieval and Early Modern periods (see, e.g., Ibn Khaldūn 1958 [1377], or Machiavelli 1996 [1531] 1). This is not surprising as the cyclical dynamics was dominant in the agrarian social systems. With (...)
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  48.  38
    Frammenti da Alessandro di Afrodisia «In de generatione et corruptione» nel «Kitab al-Tasrif»: problemi di riconoscimento e di ricostruzione.Silvia Fazzo - 1999 - Documenti E Studi Sulla Tradizione Filosofica Medievale 10:195-203.
    L'esistenza del commento di Alessandro di Afrodisia al De generatione aristotelico, perduto nella versione greca e nella traduzione araba, è attestata da numerose fonti arabe, tra le quali Averroè, nel suo commento alla stessa opera. L'A. rintraccia la presenza, la tipologia e la distribuzione delle citazioni tratte dal commento di Alessandro nel Kitab al-Tasrif, un'opera del corpus alchemico attribuita a Gabir ibn Hayyan. Secondo l'A., la sezione interessata dalle citazioni assembla tre diversi tipi di testi: 1) lemmi del De generatione (...)
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  49. The Development of Dialectic and Argumentation Theory in Post-Classical Islamic Intellectual History.Mehmet Karabela - 2011 - Dissertation, McGill University
    This dissertation is an analysis of the development of dialectic and argumentation theory in post-classical Islamic intellectual history. The central concerns of the thesis are; treatises on the theoretical understanding of the concept of dialectic and argumentation theory, and how, in practice, the concept of dialectic, as expressed in the Greek classical tradition, was received and used by five communities in the Islamic intellectual camp. It shows how dialectic as an argumentative discourse diffused into five communities (theologicians, poets, grammarians, philosophers (...)
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  50. Ḥovot Ha-Levavot.Baḥya ben Joseph ibn Paḳuda - 1927 - [Jerusalem.
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