Download ʿAbd al-Laṭīf al-Baġdādī’s Philosophical Journey: From by Cecilia Martini Bonadeo PDF

By Cecilia Martini Bonadeo

The current paintings offers an in depth account of the on hand facts 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.

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Extra info 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)

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From these observations we can conclude that no new complete commentary on Aristotle’s Metaphysics is required in the philosophical curriculum. Alexander of Aphrodisias’ Commentary will suffice for explaining the text. 103 Finally, Luna examines Asclepius’ commentary, which consists of notes from Ammonius’ course. 105 102 O’Meara-Dillon (2008), 4–5. 103 Luna (2001), 1–71. The problem of the relation between the two commentaries arises from the fact that in books Μ and Ν there are passages which are common to the two authors.

Cf. Karamanolis (2004), 79–113; Karamanolis (2006), 242–330. 76 Cf. Hadot (1974), 31–47; reprint in Hadot (1999), 355–382; English version in Hadot (1990), 125–140; Chiaradonna (1996), 55–94; Chiaradonna (1998), 577–606. 22 chapter one as follows by Ch. 77 Among the Platonists, Porphyry’s Aristotelian commentaries initiated unprecedented activity, which was bound to enjoy a long posterity. On one hand, the Neoplatonic commentators continued to apply the philological method worked out by the Ancients, of trying to resolve a set of problems related to the transmission of texts.

20–55. 1; 56. 13–16; 57. 13–15; Asclepii In Aristotelis Metaphysicorum Libros A-Z Commentaria, CAG VI. 2, 226. 15–19; 229. 3–4; 231. 10–232. 1.  On the Arabic Tradition of Aristotle’s Metaphysics (8th–9th Centuries) It is well-known that the genesis of Arabic philosophy is connected with the last period of activity of the philosophical schools in Late Antiquity. The famous passage from al-Fārābī’s lost writing Fī Ẓuhūr al-falsafa (On the Appearance of Philosophy),145 reported by Ibn Abī Uṣaybiʿa in his ʿUyūn al-anbāʾ fī tabaqāt al-aṭibbāʾ,146 has been interpreted as a reliable testimony of the nearly continuous link which connected the last philosophical schools of Alexandria to the beginning of Arabic philosophy in Baghdad through Ḥarrān,147 where, according to Tardieu,148 Simplicius had written his commentaries on Aristotle’s writings.

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