An Introduction to Classical Islamic Philosophy by Oliver Leaman

By Oliver Leaman

Even though Islamic philosophy represents probably the most very important philosophical traditions on this planet, it has in basic terms particularly lately began to obtain realization within the non-Islamic international. this can be a re-creation of a profitable introductory ebook, multiplied and up-to-date to take account of contemporary scholarship. It specializes in what's considered as Islamic philosophy's golden age, and should attract scholars and to any normal reader attracted to this philosophical culture.

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This theory was developed in complex ways by ibn S¯ın¯a, and in many ways has represented the party line of falsafa, ibn Rushd being a notable exception. Al-F¯ar¯ab¯ı’s thought was considerably extended and transformed by Ab¯u ‘Al¯ı al-H . usain ibn S¯ın¯a (Avicenna). He is without doubt one of the most significant philosophers produced in the Islamic world. He was born near Bukhara in / and showed a precocious fascination with learning of all kinds, something which was to characterize his very varied intellectual output for the rest of his life.

A¯ l¯ıs). It is difficult to overemphasize his contribution, since he not only worked in areas of philosophy but really created a whole way of doing philosophy itself. His advocacy of logic had as its main effect the acceptance in the Islamic world of the idea that the rules of logic and grammar are distinct. This had been a controversial issue, in that the grammarians and opponents of philosophy had tended to argue that logic was just Greek grammar being imposed on Arabic grammar, and so far less useful than using Arabic grammar to understand Arabic prose.

He was able to fit the account of being provided by ibn S¯ın¯a into his Ash‘arite and occasionalist metaphysics, since ibn S¯ın¯a accepts that something is needed to move a thing from being nothing more than an idea to becoming an actual existent, and this role is that traditionally assigned to God. Manuals of logic from the fourth/tenth century regarded wuj¯ud as possessing an essence that the mind can comprehend without apprehension. u¯ r) and represent unmediated knowledge of reality. This point is developed by ibn Rushd, who is more explicit on the function of wuj¯ud as indicating a truth claim.

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