This book examines a widespread, and often misunderstood, doctrine within the medieval Aristotelian tradition, namely the inclusion of Aristotle's
Poetics within the scope of the
Organon. It studies this doctrine, as presented by the Islamic philosophers Al- Fārābī, Avicenna, and Averroes, from a purely philosophical perspective, and argues that the logical construal of the arts of rhetoric and poetics is both interesting and illuminating.
The book begins by examining some prevalent misconceptions regarding the logical interpretation of the
Poetics. Chapter two considers the Greek background of the doctrine, first through an examination of the Aristotelian divisions of the sciences, and then through an examination of the beginnings of the logical classification of the
Poetics among the Greek commentators from the school of Alexandria. The remainder of the work is devoted to a detailed consideration of the Arabic philosophers' development of the doctrine, both their understanding of its general epistemological and logical underpinnings, and their elaboration of the specific logical structures upon which poetical and rhetorical discourse is based. Consideration is also given to the relationship between contemporary philosophical views of rhetoric and poetics, and the views of these medieval authors.
than taking a purely textual perspective, and explicitly stated that the people should be allowed to choose whatever they see fit in their governance. This appeal notes an essential transformation in the movement from an ideological dogmatic movement, which views reality in terms of absolutist black
that the Indigenous psychology movement has grown (for example see Marsella, 2013)— All Psychology is Indigenous Psychology i.e. Latino/a Psychology, Asian Psychology, Native America Psychology, Black Psychology, Western Psychology, American Psychology etc.). This raises the question, what would
du philosophe et du médecin Ibn Ṭumlūs , iii, n. 3. 56 See, Deborah L. Black, Logic and Aristotle’s “Rhetoric” and “Poetics” in Medieval Arabic Philosophy (Leiden-New York-Cologne: E.J. Brill, 1990), 247; A. Hasnawi writes: “In fact […] the inclusion of the Rhetoric and the Poetics was in the
SIEPM Freiburg (Germany) August 20–23, 2014, ed. Nadja Germann and Steven Harvey. 44 صار هذا معروفا بين الدارسين. ويمكن العودة إلى الدراسة الجيدة والرائدة: Deborah L. Black, Logic and Aristotle’s “Rhetoric” and “Poetics” in Medieval Arabic Philosophy (Leiden-New York-Cologne: E.J. Brill, 1990). 45
shadow to the remoteness it has from its subject. He mentions in this very chapter that mountains seem black and the Sun the size of a shield when viewed from afar; this lack of color and accuracy is due to distance ( buʿd ). But he maintains that the shadow is still ineluctably linked to its subject and
nigra et citrina), which renders χολὴ ξανθὴ καὶ μέλαινα (‘yellow and black bile’) in inversion. In Galen we also find χολὴ πυρρά (‘yellowish-red bile’). The scribe W 3 could be referring to this in his note nigra rubea to utraque cholera ( → app. I ), but it may also be an alternative
down ⟨are a sign⟩ of enviousness’). 492a2 magna valde is Scot’s interpretative translation of شديد السواد , which should actually be translated by ‘magnae nigredinis’. But since nigredo has already been used in the same sentence as the translation of τὸ μέλαν (‘the black, or dark, part of the
— فم معدة , cf . Σ os/orificium stomachi). 507a29 stomachum: معدها : ἡ κοιλία (‘stomach’). A fish which really does this, for example, is the black swallower, which can thus hunt prey far larger than itself. In other cases we might think of the swim bladder or air bladder ( → Thompson and
piety minded opposition, foremost amongst whom were the Alids. 53 Abū Muslim and his army swept westward carrying black banners probably as a sign of mourning for the death of various members of the Prophet’s family, killed at the hands of the Umayyads. Abū Muslim was a brilliant statesman and general