Abū’l-Barakāt al-Baghdādī’s Metaphysical Philosophy PDF Download
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Author: Moshe M Pavlov
Publisher: Routledge
ISBN: 1317265467
Category : Philosophy
Languages : en
Pages : 431
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Book Description
Abū’l-Barakāt is a renowned philosopher of the Arabic-Jewish milieu who composed in his magnum opus the Kitāb al-Mu‘tabar, a comprehensive metaphysics which challenged the accepted notions of the traditional metaphysical philosophy. ‘Abū’l-Barakāt al-Baghdādī’s Metaphysical Philosophy’ examines the novel philosophical conceptions of the first book of the Metaphysics of the Kitāb al-Mu‘tabar. The aim is to present a developed conception of Abū’l-Barakāt’s systematic metaphysics. This is accomplished by following the order of topics discussed, while translating the relevant passages. These different topics comprise stages of cognition that move from an analysis of time, creation and causality to the conception of a higher spiritual realm of mental entities and a conception of God as the First Knower and Teacher. The epistemological and ontological conceptions are analyzed at each culminating stage. ‘Abū’l-Barakāt al-Baghdādī’s Metaphysical Philosophy’ analyzes vast portions of the metaphysical study for the first time. The book will thus be a valuable resource for all those seeking an original and broad metaphysics, and for students and scholars of Jewish and Islamic Philosophy. Furthermore, it is of importance for those seeking a metaphysics related to scientific theories and those interested in the history of science and metaphysics.
Author: Moshe M Pavlov
Publisher: Routledge
ISBN: 1317265467
Category : Philosophy
Languages : en
Pages : 431
Get Book Here
Book Description
Abū’l-Barakāt is a renowned philosopher of the Arabic-Jewish milieu who composed in his magnum opus the Kitāb al-Mu‘tabar, a comprehensive metaphysics which challenged the accepted notions of the traditional metaphysical philosophy. ‘Abū’l-Barakāt al-Baghdādī’s Metaphysical Philosophy’ examines the novel philosophical conceptions of the first book of the Metaphysics of the Kitāb al-Mu‘tabar. The aim is to present a developed conception of Abū’l-Barakāt’s systematic metaphysics. This is accomplished by following the order of topics discussed, while translating the relevant passages. These different topics comprise stages of cognition that move from an analysis of time, creation and causality to the conception of a higher spiritual realm of mental entities and a conception of God as the First Knower and Teacher. The epistemological and ontological conceptions are analyzed at each culminating stage. ‘Abū’l-Barakāt al-Baghdādī’s Metaphysical Philosophy’ analyzes vast portions of the metaphysical study for the first time. The book will thus be a valuable resource for all those seeking an original and broad metaphysics, and for students and scholars of Jewish and Islamic Philosophy. Furthermore, it is of importance for those seeking a metaphysics related to scientific theories and those interested in the history of science and metaphysics.
Author: Moshe Pavlov
Publisher:
ISBN: 9780367877170
Category :
Languages : en
Pages : 388
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Book Description
Author: Moshe M. Pavlov
Publisher:
ISBN: 9781138640450
Category : Islamic philosophy
Languages : en
Pages : 0
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Book Description
5.6 The study of the principles of science from the Logic
Author: Pines
Publisher: BRILL
ISBN: 9004659862
Category : Philosophy
Languages : en
Pages : 347
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Book Description
Volume I: Studies in the Philosophy of Abu'l- Barakāt al-Baghdādī, deals with various aspects of the philosophy of Abu'l-Barakat al-Baghdadi. Some of Avicenna's physical and psychological doctrines are also discussed.
Author: Moshe Pavlov
Publisher:
ISBN:
Category :
Languages : en
Pages : 324
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Book Description
Author: Mehmet Dag
Publisher:
ISBN:
Category :
Languages : en
Pages :
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Book Description
Abu'l-Barakat's philosophy is determined by his critical attitude against the Aristotelian philosophy on one hand and by his appeal to the immediate perceptions of the mind on the other. He was born at Balad nearby Bagdad in 465 A.H./1074 A.D. Having studied at Bagdad, towards the end of his life, he became a Muslim either out of wounded pride or out of fear. He classified sciences into the sciences of existing things which include Physics and Metaphysics; and the sciences of mentally related forms, i.e., Psychology; and the science of sciences, i.e. Logic. Space, according to him, is conceived in the mind prior to everything else as tridimensional, and as capable of being full or empty. The prime matter is identical with the corporeal body. In his theory of motion, his originality lies in his explanation of the motion in the void, accelerated motion, and the quies media. His revolutionary attitude is perhaps best exemplified in his Psychology. According to him, we have an immediate perception of our soul together with existence and time. Every theory which explains soul in terms of faculties or forces is repugnant to him in the Metaphysics, Abu'l-Barakat identifies universals with the mental form. The forms that exist in the mind of God are the causes of the things existing in external reality. God is the direct existentiating cause of everything. Existence, which forms one of our primary apperceptions, is superadded to the things that are existent. Existence, and existent are identified in God. His conception of God is determined by his human psychology. The difference between God and man is one of degree. He identifies celestial bodies with ' angels'. They are the preserver of the species, guides and instructors, Avicenna, having eliminated the difficulties inherent in time, held that time is a measure of motion with respect to prior and posterior. He stressed the continuous nature of time,. Time, eternal duration, and perpetuity belong to the different domains of the universe, Avicenna, by identifying time with the continuity itself, however, may have prepared the way for the identification of time with duration. I n Hellenistic philosophy, this trend started as a reaction against the Aristotelian view. In al-Kindl, we find the traces of Abu'1-Barakat's theory. According to him, the time of a corporeal body is the duration of its existence. Iranshahrl, and al-Razx, under the influence of Galenidentify time with duration, and divide it into absolute and limited. This trend culminates in Abu'l-BaraJcat's theory of time. He puts time, existence, and soul on the same plane in so far as our primary consciousness of them is concerned. Time, being inseparable from existence, must be defined as the measure or the dimension of existence rather than as that of motion. God, being the existence per se, cannot be beyond time. Time, duration, and perpetuity are all one and the same thing. By discarding these distinctions, he unifies the visible and spiritual worlds. The difference between them is only one of degree, otherwise they are closely related to each other.
Author: Yaḥyá ibn Ḥabash Suhrawardī
Publisher:
ISBN:
Category : Philosophy
Languages : en
Pages : 216
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Book Description
Author: John Walbridge
Publisher: SUNY Press
ISBN: 9780791443606
Category : Philosophy
Languages : en
Pages : 305
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Book Description
Provides an account of Islamic philosopher Suhrawardi’s revival of Neoplatonism.
Author: Henry Corbin
Publisher: Taylor & Francis
ISBN: 9780394734415
Category : Sufism
Languages : en
Pages : 174
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Book Description
Author: Peter Adamson
Publisher:
ISBN: 9781463207182
Category : History
Languages : en
Pages : 260
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Book Description
The so-called "Theology of Aristotle" is a translation of the Enneads of Plotinus, the most important representative of late ancient Platonism. It was produced in the 9th century CE within the circle of al-Kindī, one of the most important groups for the early reception of Greek thought in Arabic. In part because the "Theology" was erroneously transmitted under Aristotle's authorship, it became the single most important conduit by which Neoplatonism reached the Islamic world. It is referred to by such thinkers as al-Fārābī, in an attempt to demonstrate the agreement between Platonism and Aristotelianism, Avicenna, who wrote a set of comments on the text, and later on thinkers of Safavid Persia including Mullā Ṣadrā. Yet the "Theology" is not just a translation. It may in fact more accurately be described as a creative paraphrase, which takes frequent liberties with the source text and even includes whole paragraphs' worth of new material. Adamson's book offers a philosophical interpretation of the changes introduced in the Arabic version. It is argued that these changes were in part intended to show the relevance of Plotinus' thought for contemporary Islamic culture, for instance by connecting the Neoplatonist theory of the First Principle to theological disputes within Islam over the status of God's attributes. At the same time the paraphrase reflects a tendency to harmonize the various strands of Greek thought, so that a critique by Plotinus of Aristotle's theory of the soul is subtly changed into a defense of Aristotle's theory against a possible misinterpretation. The upshot, or so Adamson argues, is that the "Theology" needs to be read as an original philosophical work in its own right, and understood within the context of the ʿAbbāsid era.
