By David Colum Reisman
This quantity comprises the court cases of the 1st assembly of the Avicenna research crew. all the papers offers the newest examine conclusions in its respective subject. those conclusions comprise new insights into Avicenna's revision of Aristotle and Plotinus, particular parts of his theories of psychology and metaphysics, his highbrow interplay with the theologians of his interval, the ancient and social context within which Avicenna labored, the reception of his suggestion between Syriac-writing authors, between later Ishraqi philosophers, and in Shi'ite peripatetic philosophy. those insights variety from new interpretations of his extant corpus, to forcing theories at the components contributing to his philosophical strategies. in lots of circumstances, those papers current hitherto unexamined textual proof that are supposed to give a contribution tremendously to a brand new method in Avicenna reports, and Arabic-Islamic philosophy regularly.
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Additional info for Before and After Avicenna: Proceedings of the First Conference of the Avicenna Study Group (Islamic Philosophy, Theology, and Science)
After Avicenna, al-˝azàlì employs huwìya in the Tahàfut al-Falàsifa (ed. M. 5; see The Incoherence of the Philosophers, tr. E. Marmura [Provo, Utah: Brigham Young University Press, 1997], 197: “haecceity”). In F. Jabre, Essai sur le lexique de Ghazali, Contribution à l’étude de la terminologie de Ghazali dans ses principaux ouvrages à l’exception du Tahàfut (Beirut: Publications de l’Université Libanaise, 1970), no entry is devoted to huwìya or huwahuwìya. For the use of huwìya in Averroes, see below n.
C. Anawati, “Les divisions des sciences intellectuelles d’Avicenne,” MIDEO 13 (1977), 326, 330: “identité”; French translation in J. 15 (Sebti, “Shar˙,” 2, translates this term as “êtres”). C. Reisman): at-Ta'lìqàt (“The Notes”), ed. 5–6; al-Mubà˙a∆àt (“The Discussions”), ed. M. R. 14 On the other hand, nowhere in the Ilàhìyàt does huwìya mean “sameness,” though it is sometimes translated in this way. The term Avicenna uses in this work to signify “sameness” is distinct from huwìya, albeit similar to it, namely huwahuwìya.
I take into account two texts in which Avicenna anonymously quotes certain passages of the Metaphysics. I call them Text 1 and Text 2 respectively. They occur in chapter 4 of the sixth treatise (VI, 4) and chapter one of the seventh treatise (VII, 1). ” They can be regarded as particularly signiﬁcant for the following reasons. 11). I discuss the exact meaning of this expression in my “The Structure of Metaphysical Science in the Ilàhiyyàt (Divine Science) of Avicenna’s Kitàb al-”ifà" (Book of the Cure),” Documenti e Studi sulla Tradizione Filosoﬁca Medievale 13 (2002), forthcoming.