By Majid Fakhry
The 1st finished survey of Islamic philosophy from the 7th century to the current, this vintage discusses Islamic notion and its influence at the cultural points of Muslim lifestyles. Fakhry exhibits how Islamic philosophy has from the earliest occasions a particular line of improvement, which supplies it the cohesion and continuity which are the marks of the good highbrow events of historical past. (Fall 2006)
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Additional info for A History of Islamic Philosophy - Third Edition
Abo 'Uthman al-Dimashqi was another leading figure in the ninth-century tradition of Aristotelian scholarship. He was responsible for translations of Topica, Ethica Nicomachaea, Physica IV, De Generatione et Corruptione, Euclid's Elements, Porphyry's Isagoge, 68 and Alexander's three treatises on Colors, Immaterial Substances, and Growth,~ as well as a number of medical works. Two rather late noteworthy translators were 'Isa b. Zur'ah and Ibn alKhammar. They belonged to the school of the Jacobite Yahia b.
995), the credit for initiating the process of translating alchemical, astrological, and medical works must be attributed to Khalid b. Yazid (d. 7o4),n the Umayyad prince who turned to the study of alchemy for consolation when his claims to the caliphate were thwarted. Various poems and treatises ascribed to him have come down to us, but it is impossible to determine their authenticity or the debt of their alleged author to his Greek or other foreign sourceS. 12 A more reliable tradition attributes to the Jewish physician Masarjawaih (Marsarjuis) the Arabic translation of the medical compendium (Syriac: kunniish) of the Alexandrian Monophysite physician Aaron, during the reign of the Umayyad caliph Marwan (683-685).
John of Damascus, had been in the service of the Byzantines. The urge to initate change soon took hold, however, during the reign of the Umayyad caliph 'Abd al-Malik (685-705) and continued with his immediate successors. One such change was the use of Arabic as the new language in which the public records and accounts were to be kept, instead of Persian and Greek. 10 The substitution of Arabic for Persian and Greek as the official language of the state by the end of the seventh century marks the first attempt of the Arab rulers to assert their literary supremacy, just as they had asserted their military and political supremacy over the subject peoples.