This study is the first comprehensive analysis of the physical theory of the Islamic philosopher Avicenna (d. 1037). It seeks to understand his contribution against the developments within the preceding Greek and Arabic intellectual milieus, and to appreciate his philosophy as such by emphasising his independence as a critical and systematic thinker. Exploring Avicenna’s method of "teaching and learning," it investigates the implications of his account of the natural body as a three-dimensionally extended composite of matter and form, and examines his views on nature as a principle of motion and his analysis of its relation to soul. Moreover, it demonstrates how Avicenna defends the Aristotelian conception of place against the strident criticism of his predecessors, among other things, by disproving the existence of void and space. Finally, it sheds new light on Avicenna’s account of the essence and the existence of time. For the first time taking into account the entire range of Avicenna’s major writings, this study fills a gap in our understanding both of the history of natural philosophy in general and of the philosophy of Avicenna in particular. This monograph has been awarded the annual BRAIS – De Gruyter Prize in the Study of Islam and the Muslim World.

Avicenna’s Metaphysics (in Arabic: Ilâhiyyât) is the most important and influential metaphysical treatise of classical and medieval times after Aristotle. This volume presents studies on its direct and indirect influence in Arabic, Hebrew, and Latin culture from the time of its composition in the early eleventh century until the sixteenth century. Among the philosophical topics which receive particular attention are the distinction between essence and existence, the theory of universals, the concept of God as the necessary being and the theory of emanation. It is shown how authors such as Averroes, Abraham ibn Daud, Albertus Magnus, Thomas Aquinas and John Duns Scotus react to Avicenna’s metaphysical theories. The studies also address the philological and historical circumstances of the textual tradition in three different medieval cultures. The studies are written by a distinguished international team of contributors, who convened in 2008 to discuss their research in the Villa Vigoni, Italy.

Avicenna (Ibn Sīnā) greatly influenced later medieval thinking about the earth and the cosmos, not only in his own civilization, but also in Hebrew and Latin cultures. The studies presented in this volume discuss the reception of prominent theories by Avicenna from the early 11th century onwards by thinkers like Averroes, Fahraddin ar-Razi, Samuel ibn Tibbon or Albertus Magnus. Among the topics which receive particular attention are the definition and existence of motion and time. Other important topics are covered too, such as Avicenna’s theories of vacuum, causality, elements, substantial change, minerals, floods and mountains. It emerges, among other things, that Avicenna inherited to the discussion an acute sense for the epistemological status of natural science and for the mental and concrete existence of its objects. The volume also addresses the philological and historical circumstances of the textual tradition and sheds light on the translators Dominicus Gundisalvi, Avendauth and Alfred of Sareshel in particular. The articles of this volume are presented by scholars who convened in 2013 to discuss their research on the influence of Avicenna’s physics and cosmology in the Villa Vigoni, Italy.

This volume examines many aspects of the philosophy of Avicenna, the greatest philosopher of the Islamic world.

Avicenna in his Law of Natural Healing (Canon of Medicine), Lecture 2, describes the importance of the four elements as simple substances that are the primary constituents of the human body. It also contains O. Cameron Gruner's extensive endnotes.

Christian Pfeiffer explores an important, but neglected topic in Aristotle's theoretical philosophy: the theory of bodies. A body is a three-dimensionally extended and continuous magnitude bounded by surfaces. This notion is distinct from the notion of a perceptible or physical substance. Substances have bodies, that is to say, they are extended, their parts are continuous with each other and they have boundaries, which demarcate them from their surroundings. Pfeiffer argues that body, thus understood, has a pivotal role in Aristotle's natural philosophy. A theory of body is a presupposed in, e.g., Aristotle's account of the infinite, place, or action and passion, because their being bodies explains why things have a location or how they can act upon each other. The notion of body can be ranked among the central concepts for natural science which are discussed in Physics III-IV. The book is the first comprehensive and rigorous account of the features substances have in virtue of being bodies. It provides an analysis of the concept of three-dimensional magnitude and related notions like boundary, extension, contact, continuity, often comparing it to modern conceptions of it. Both the structural features and the ontological status of body is discussed. This makes it significant for scholars working on contemporary metaphysics and mereology because the concept of a material object is intimately tied to its spatial or topological properties.

Within this emanative scheme we encounter some of the basic ideas of Avicenna's religious and political philosophy, including his discussion of the divine attributes, divine providence, the Hereafter, and the ideal, "virtuous" city with its philosopher-prophet as the recipient and conveyer of the revealed law, a human link between the celestial and the terrestrial worlds."--BOOK JACKET.