By Cecilia Martini Bonadeo
The current paintings presents an in depth account of the on hand facts on ʿAbd al-Laṭīf al-Baġdādī’s biography, an summary of his philosophical suggestion, and a close research of his remodeling of pre-Avicennian Greek and Arabic metaphysics.
Read Online or Download ʿAbd al-Laṭīf al-Baġdādī’s Philosophical Journey: From Aristotle’s Metaphysics to the ‘Metaphysical Science’ (Islamic Philosophy, Theology and Science: Texts and Studies, Volume 88) PDF
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Additional resources for ʿAbd al-Laṭīf al-Baġdādī’s Philosophical Journey: From Aristotle’s Metaphysics to the ‘Metaphysical Science’ (Islamic Philosophy, Theology and Science: Texts and Studies, Volume 88)
First comes the indication μεταφυσικά κ’, in ten books. Some scholars 46 See the new critical edition in Dorandi (2006), 87–106. 47 Barnes (1997), 31–32. 48 Howald (1920), 204–221; Moraux (1951), 306–310. 49 Barnes (1997), 33–39. 50 Moraux (1951), 314. 51 Cf. Berti (1977), 51–72; Berti (1987), 11–31. On page 18, Berti thinks that the title number 63 in Diogenes’ list (Μαθηματικὸν ἀ), number 93 (περὶ τῆς Σπευσίππου καὶ Θενοκράτους ἀ), number 96 (πρὸς τὰ Θενοκράτους ἀ), number 111 (περὶ μονάδος ἀ) – independent treatises in Moraux’s opinion – could be taken into account as probable testimonies of books M and N.
Iii) Because Asclepius conceives of the commentary as a polemic dialogue against Aristotle, he seems to inherit from Syrianus the habit of referring to Aristotle in the second person singular. (iv) In books Β and Γ, Asclepius quite often uses Syrianus’ commentary. We can find evident literal traces even in anonymous quotations. For this reason, it is possible to think that Ammonius had at his disposal the written version of Syrianus’ commentary, even though we cannot exclude the existence of a tradition of oral teaching following the chain of Syrianus, Proclus (or Hermias), Ammonius and Asclepius.
151 Vallat (2004), 15–23, 367–372, quotation at page 367. 152 There is a textual link between the exegetical works composed in Alexandria and more in general between the Neoplatonic approach to the study of the philosophy and the Arabic-Islamic exegesis of Aristotle’s writings. Gutas (1983), 231–267, recognizes it in the classification of the parts of Aristotle’s philosophy proposed by Paul the Persian, who was active in the middle of the sixth century at the court of Chosroes and whose works transmitted the model of the Alexandrian Prolegomena to al-Fārābī and Miskawayh.