This book provides a historical and comparative study of logic in Arabic in Bosnia and Herzegovina, from the first texts, 16th century, to the end of the 19th century, using authentic, completely unknown and unpublished manuscripts

This book provides a historical and comparative study of logic in Arabic in Bosnia and Herzegovina, from the first texts, 16th century, to the end of the 19th century, using authentic, completely unknown and unpublished manuscripts

This text underlines the importance for scholars to have at their disposal reliable scientific text editions of Aristotle's works in the Semitico-Latin, and the Graeco-Latin, translation and commentary traditions.

Gives accurate and reliable summaries of the current state of research. It includes entries on philosophers, problems, terms, historical periods, subjects and the cultural context of Renaissance Philosophy. Furthermore, it covers Latin, Arabic, Jewish, Byzantine and vernacular philosophy, and includes entries on the cross-fertilization of these philosophical traditions. A unique feature of this encyclopedia is that it does not aim to define what Renaissance philosophy is, rather simply to cover the philosophy of the period between 1300 and 1650.

For much of the twentieth century, the intellectual life of the Ottoman and Arabic-Islamic world in the seventeenth century was ignored or mischaracterized by historians. Ottomanists typically saw the seventeenth century as marking the end of Ottoman cultural florescence, while modern Arab nationalist historians tended to see it as yet another century of intellectual darkness under Ottoman rule. This book is the first sustained effort at investigating some of the intellectual currents among Ottoman and North African scholars of the early modern period. Examining the intellectual production of the ranks of learned ulema (scholars) through close readings of various treatises, commentaries, and marginalia, Khaled El-Rouayheb argues for a more textured - and text-centered - understanding of the vibrant exchange of ideas and transmission of knowledge across a vast expanse of Ottoman-controlled territory.

Following al-Fārābī’s approach, Ibn Sīnā (d. 428/1037) undertakes a new foundation of the First Philosophy based on his own critical systematisation of the Aristotelian theory of science, yielding the result that metaphysics is only possible as a transcendental science, i.e. that not only the subject-matter of metaphysics and its properties but also the arguments by which the first principles of knowledge are defended must be transcendental. This book provides the first systematic reconstruction of Ibn Sīnā’s concept of metaphysics, and, given the considerable influence his achievement had on the Islamic tradition as well as on scholastic philosophers, it is relevant to the study of the history of metaphysics, Islamic theology (kalām), and Arabic philosophy.