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In: The Arabic Version of Ṭūsī's Nasirean Ethics
In: The Arabic Version of Ṭūsī's Nasirean Ethics
In: The Arabic Version of Ṭūsī's Nasirean Ethics
In: The Arabic Version of Ṭūsī's Nasirean Ethics
In: The Arabic Version of Ṭūsī's Nasirean Ethics
In: The Arabic Version of Ṭūsī's Nasirean Ethics
Author: Joep Lameer

In Islamic philosophy, knowledge is divided into ‘conception’ (taṣawwur) and ‘belief’ (taṣdīq). While there is no objection to dividing knowledge in this way, problems arose when belief was described as being ‘composed’ of conceptions. An early objection to belief’s dependence upon conceptions was based on a self-referential reading of the principle that ‘the unknown cannot be a subject of predication,’ which was another way of saying that ‘what is not conceived, cannot be believed.’ This objection was answered in various ways. While Naṣīr al-Dīn Ṭūsī (d. 672/1274) may have been the first to know how to solve paradoxes of self-reference, it was Sirāj al-Dīn Urmawī (d. 682/1283) who dominated most of the later discussions.

In: Oriens
Author: Joep Lameer
Al-Fārābī and Aristotelian Syllogistics deals with an important chapter in the history of Aristotelian logic in early medieval Islam and offers a unique and comprehensive analysis of the writings of the outstanding Muslim philosopher Abū Nasr al-Fārābī (d. 950/51).
The first part focuses on a wide range of subjects relating to syllogistic theory proper; the second part deals with its application in the context of Islamic law and theology, and concludes with an in-depth analysis of the way in which Aristotelian logic came to be integrated into Muslim political thought.
The sections on syllogistic theory proper are especially important for those interested in the history of Arabic logic; the remaining sections are required reading for historians of Islamic law, theology, and Islamic political philosophy.
Author: Joep Lameer
Naṣīr al-Dīn Ṭūsī’s (d. 672/1274) Nasirean Ethics is the single most important work on philosophical ethics in the history of Islam. Translated from the original Persian into Arabic in 713/1313, the present text was primarily intended for the Arabic-speaking majority of the people in Iraq. A fine example of medieval Persian-to-Arabic translation technique, this first edition carefully reproduces Middle Arabic elements that can be found throughout the text.