A History of Islamic Philosophy (3rd Edition) by Majid Fakhry

By Majid Fakhry

The 1st entire survey of Islamic philosophy from the 7th century to the current, this vintage discusses Islamic concept and its impact at the cultural elements of Muslim lifestyles. Fakhry indicates how Islamic philosophy has from the earliest occasions a particular line of improvement, which supplies it the team spirit and continuity which are the marks of the nice highbrow activities of historical past.

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To the second question, he replies that divisibility is predicated of the Soul per accidens, not absolutelt, since in essence it is one, eternal, and indivisible. However, through its union with the body it is divided into the animal, the appetitive, the irascible, and the cognitive, depending on the part of the body in which it dwells. , p. 26 (Henry, p. 231). , pp. 27 f. (Henry, p. 231). 96 Badawi, Plotinus apud Arabes, pp. 38 f. (Henry, pp. ). 97 He refers disparagingly to those who support this view as the materialists or corporealists.

Man~nr, the finance minister of Mu'awiya and the grandfather of St. John of Damascus, had been in the service of the Byzantines. The urge to initate change soon took hold, however, during the reign of the Umayyad caliph 'Abd al-Malik (685-705) and continued with his immediate successors. One such change was the use of Arabic as the new language in which the public records and accounts were to be kept, instead of Persian and Greek. 10 The substitution of Arabic for Persian and Greek as the official language of the state by the end of the seventh century marks the first attempt of the Arab rulers to assert their literary supremacy, just as they had asserted their military and political supremacy over the subject peoples.

798 (fol. 69-71, 100-102). 70 Al-Fihrist, pp. 383 f. and al-Qifti, Tiinkh, p. 46. , p. 384; al-Qifti, Tankh, p. 46; Ibn Abi U$aybi'ah, 'Uyun, I, 235 f. 1 2 We need only concern ourselves here with two other noteworthy names: Ibn Na'imah al-I;:Iim~i, translator of Physica IV-VIII and the apocryphal Theology of Aristotle, destined to play such a far-reaching role in the history of Islamic NeoPlatonism, and a certain Astat (Eustathius), about whom very little information can be gleaned from the ancient sources but who is responsible, according to the most reliable tradition, for the integral translation of the Metaphysics of Aristotle.

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