An Introduction to Classical Islamic Philosophy 2nd Ed. by Oliver Leaman

By Oliver Leaman

Even if Islamic philosophy represents essentially the most very important philosophical traditions on the earth, it has purely quite lately started to obtain awareness within the non-Islamic global. it is a new version of a winning introductory e-book, elevated and up to date to take account of modern scholarship. It makes a speciality of what's considered as Islamic philosophy's golden age, and may attract scholars and to any common reader drawn to this philosophical culture.

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Extra resources for An Introduction to Classical Islamic Philosophy 2nd Ed.

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Philosophy appeared to be an interloper into a field of problems which were being taken care of quite adequately by other theoretical devices and from different speculative perspectives. e. the commands of God. Secondly, the conclusions which philosophy seemed to offer as the only demonstratively respectable conclusions often ran against the most important principles of Islamic theology, not to mention the Qur’¯an itself. When one looks at the character of the argument between al-S¯ır¯af¯ı and Matt¯a, and arguments between theologians and philosophers in medieval Islam as a whole, one often finds yet another strain of contention emerging.

Averroes wrote commentaries on most of Aristotle’s works then extant in Arabic, and he often produced long, medium and short commentaries on the same work. These had different purposes. The long commentary was a detailed exposition of the text suitable for those skilled in philosophy, while the middle commentary dealt with the main ideas but did not precisely follow all the text. The short commentaries allowed Averroes to express what he thought were the implications of Aristotelianism for contemporary issues, and so were much freer in structure.

Like so many of the fal¯asifa, Maimonides was a famous physician and author of medical texts, but he is still notable for his systematization and codification of the Jewish law. Our interest here is in the tantalizingly complex Guide of the perplexed, which he wrote for readers who had some knowledge of philosophy but who did not see how it could be made compatible with Jewish religious doctrine and law. Although Maimonides presents his arguments within the context of Judaism and Jewish law, he is so deeply imbued with the methods and style of the fal¯asifa that it is important to include him in a discussion of some of their central arguments.

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