By Ahmed Alwishah, Josh Hayes (eds.)
This quantity of essays by way of students in historical Greek, medieval, and Arabic philosophy examines the whole diversity of Aristotle's effect upon the Arabic culture. It explores crucial topics from Aristotle's corpus, together with common sense, rhetoric and poetics, physics and meteorology, psychology, metaphysics, ethics and politics, and examines how those subject matters are investigated and built by means of Arabic philosophers together with al-Kindî, al-Fârâbî, Avicenna, al-Ghazâlî, Ibn Bâjja and Averroes.
The quantity additionally comprises essays which explicitly concentration upon the ancient reception of Aristotle, from the time of the Greek and Syriac transmission of his texts into the Islamic international to the interval in their integration and assimilation into Arabic philosophy.
This wealthy and wide-ranging assortment will entice all those who find themselves attracted to the subjects, improvement and context of Aristotle's enduring legacy in the Arabic culture.
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Additional resources for Aristotle and the Arabic Tradition
16 This looks like an ampliﬁcation of the notion of being internal to the subject into two elements: not inhering by reason of something external, and not requiring a relationship to something external. The members of triad B are “found in it externally, insofar as it does not have a need for an object emanating from itself. ”17 Again, this seems like an ampliﬁcation of the simple idea of being external: the sense of externality is analyzed into two components. ”18 Here, perhaps, we see an articulation of the idea of being both internal and external.
Therefore, this relationship is either through a measure due to whose existence one body comes to be in another body through a state, namely that it ‘contains it’ or ‘is contained in it,’ and this is the container, or through a measure of the state according to what we have explained, and this is time. Therefore, the relationship to the quantum has no need either of there being a relationship to the container or to time. The relationship to the container always is either such that a relationship is relative to a container by whose transference [locomotion] it is not transferred nor from which it is inseparable – and it is the ‘where’ [place], and it is a relationship either to a ﬁrst place or to a second place.
However, Aristotle’s way to this is more comprehensive than Plato’s, starting as it does from the most elementary conditions of knowledge and ascending step by step toward the peak of the human capacity to understand. To this broader approach a much more systematic structuring corresponds in Aristotle’s work with respect to Plato’s. Aristotle’s bottom-up path begins with logic and proceeds upwards through physics to eventually reach the metaphysics. According to al-Fārābī, Aristotle had conceived of each of his writings as part and parcel of a systematic account with a unitary aim and a propaedeutic approach: he decided to write down the parts of this whole one after another according to a carefully planned structure.