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The terminology discussed in this volume has been derived from fourteen different sources, including translations of Ibn al-Jazzār’s Zād al-musāfir by Moses ibn Tibbon (Sefer Ṣedat ha-Derakhim) and the otherwise unknown Abraham ben Isaac (Sefer Ṣedah la-Oreḥim), as well as the translation of Constantine the Africanʼs Latin version (Viaticum) prepared by Do’eg ha-Edomi (Sefer Yaʾir Netiv).
The terminology discussed in this volume has been derived from fourteen different sources, including translations of Ibn al-Jazzār’s Zād al-musāfir by Moses ibn Tibbon (Sefer Ṣedat ha-Derakhim) and the otherwise unknown Abraham ben Isaac (Sefer Ṣedah la-Oreḥim), as well as the translation of Constantine the Africanʼs Latin version (Viaticum) prepared by Do’eg ha-Edomi (Sefer Yaʾir Netiv).
Vol. I: Graeco-Syriaca and Arabica.
Vol. II: Islamic Philosophy.
Vol. III: From God’s Wisdom to Science: A. Islamic Theology and Sufism; B. History of Science.
Vol. IV: Islam, Europe and Beyond: A. Islam and Middle Ages; B. Manuscripts – a Basis of Knowledge and Science; C. History of the Discipline; D. Obituaries; E. Indexes.
Vol. V: Unknown Arabic Manuscripts from Eight Centuries – Including one Hebrew and Two Ethiopian Manuscripts: Daiber Collection III.
Vol. VI: Arabic, Syriac, Persian and Latin Manuscripts on Philosophy, Theology, Science and Literature. Films and Offprints: Daiber Collection IV.
Vol. I: Graeco-Syriaca and Arabica.
Vol. II: Islamic Philosophy.
Vol. III: From God’s Wisdom to Science: A. Islamic Theology and Sufism; B. History of Science.
Vol. IV: Islam, Europe and Beyond: A. Islam and Middle Ages; B. Manuscripts – a Basis of Knowledge and Science; C. History of the Discipline; D. Obituaries; E. Indexes.
Vol. V: Unknown Arabic Manuscripts from Eight Centuries – Including one Hebrew and Two Ethiopian Manuscripts: Daiber Collection III.
Vol. VI: Arabic, Syriac, Persian and Latin Manuscripts on Philosophy, Theology, Science and Literature. Films and Offprints: Daiber Collection IV.
This volume contains the first critical edition of Aristotle’s Rhetoric in its Arabo-Latin translation made by Hermann the German (d. 1272). It also contains a full study of the manuscript tradition of the Latin text and sets out the principles used in the edition, which takes account of the Arabic version of the Rhetoric. A brief presentation of the text completes the volume.
This volume contains the first critical edition of Aristotle’s Rhetoric in its Arabo-Latin translation made by Hermann the German (d. 1272). It also contains a full study of the manuscript tradition of the Latin text and sets out the principles used in the edition, which takes account of the Arabic version of the Rhetoric. A brief presentation of the text completes the volume.
This series provides an outlet for the results of research on these subjects and on the history of ideas in early Islam.
Philosophy was at the basis of much of intellectual life in the Islamic Middle Ages. The study of philosophy developed considerably, as did theology and the sciences. These have in turn been crucial to the development of intellectual history in Islamic countries until today. It may even be said that for any serious and comprehensive research into the history of thought inside and outside Europe, knowledge of the Islamic sources is indispensable. Owing to the lack of printed editions of many of these Islamic sources, however, the edition and study of texts on islamic philosophy, theology and science is still a rather neglected field of research.
The present series is intended to fill this need, making the field accessible through the publication of text editions, annotated translations, collaborative volumes, handbooks, and studies of individual concept, of the lives and thought of individual historical figures, etc. Volumes in the series place the subject in the context of relevant historical and intellectual developments of the time and, where desirable, against the background of their Greek, Syriac, or Iranian origins.
The series published an average of three volumes per year over the last 5 years.
Vol. I: Graeco-Syriaca and Arabica.
Vol. II: Islamic Philosophy.
Vol. III: From God’s Wisdom to Science: A. Islamic Theology and Sufism; B. History of Science.
Vol. IV: Islam, Europe and Beyond: A. Islam and Middle Ages; B. Manuscripts – a Basis of Knowledge and Science; C. History of the Discipline; D. Obituaries; E. Indexes.
Vol. V: Unknown Arabic Manuscripts from Eight Centuries – Including one Hebrew and Two Ethiopian Manuscripts: Daiber Collection III.
Vol. VI: Arabic, Syriac, Persian and Latin Manuscripts on Philosophy, Theology, Science and Literature. Films and Offprints: Daiber Collection IV.
Vol. I: Graeco-Syriaca and Arabica.
Vol. II: Islamic Philosophy.
Vol. III: From God’s Wisdom to Science: A. Islamic Theology and Sufism; B. History of Science.
Vol. IV: Islam, Europe and Beyond: A. Islam and Middle Ages; B. Manuscripts – a Basis of Knowledge and Science; C. History of the Discipline; D. Obituaries; E. Indexes.
Vol. V: Unknown Arabic Manuscripts from Eight Centuries – Including one Hebrew and Two Ethiopian Manuscripts: Daiber Collection III.
Vol. VI: Arabic, Syriac, Persian and Latin Manuscripts on Philosophy, Theology, Science and Literature. Films and Offprints: Daiber Collection IV.
Zhang makes use of Plato’s cave allegory to explain Suhrawardī’s Illuminationist project. Focusing on three areas—the theory of presential knowledge, the ontological discussion of mental considerations, and Light Metaphysics—Zhang convincingly reveals the Nominalist and Existential nature of Illuminationism and thereby proposes a new way of understanding how Suhrawardī’s central philosophical ideas cohere.
Zhang makes use of Plato’s cave allegory to explain Suhrawardī’s Illuminationist project. Focusing on three areas—the theory of presential knowledge, the ontological discussion of mental considerations, and Light Metaphysics—Zhang convincingly reveals the Nominalist and Existential nature of Illuminationism and thereby proposes a new way of understanding how Suhrawardī’s central philosophical ideas cohere.