By Cecilia Martini Bonadeo
The current paintings offers an in depth account of the on hand facts on ʿAbd al-Laṭīf al-Baġdādī’s biography, an summary of his philosophical suggestion, and an in depth research of his transforming of pre-Avicennian Greek and Arabic metaphysics.
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Extra 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)
34–226. 3; 226. 6–8; 230. 4. 134 Ibidem, 226. 6; 226. 16–17; 227. 12. 135 Ibidem, 238. 5. 136 Ibidem, 232. 9–10. 137 Ibidem, 158. 18–23. 138 Verrycken (1990), 207–208. 139 From the very beginning of his commentary on book Alpha Meizon, we may assume that he considers the Metaphysics as a unitary work: the science described in it by Aristotle has one object. Nevertheless, Aristotle uses different names for this science: he calls it sophia, philosophy, First Philosophy, science of being qua being, or theology.
74 Cf. Dillon (1977); Zambon (2002), 317–338. 75 Porphyry wrote a treatise on this central topic, in six books, which has been lost to us, entitled Περὶ τοῦ μίαν εἶναι τὴν Πλάτωνος καὶ Ἀριστοτέλους αἵρεσιν and a second treatise entitled Περὶ διαστάσεως Πλάτωνος καὶ Ἀριστοτέλους. The fragments are edited in Smith– Wasserstein (1993), 351–407. Cf. Karamanolis (2004), 79–113; Karamanolis (2006), 242–330. 76 Cf. Hadot (1974), 31–47; reprint in Hadot (1999), 355–382; English version in Hadot (1990), 125–140; Chiaradonna (1996), 55–94; Chiaradonna (1998), 577–606.
17–20. 143 Ibidem, 9. 8–12. 144 Syriani In Metaphysica Commentaria, CAG VI. 1, 54. 20–55. 1; 56. 13–16; 57. 13–15; Asclepii In Aristotelis Metaphysicorum Libros A-Z Commentaria, CAG VI. 2, 226. 15–19; 229. 3–4; 231. 10–232. 1. On the Arabic Tradition of Aristotle’s Metaphysics (8th–9th Centuries) It is well-known that the genesis of Arabic philosophy is connected with the last period of activity of the philosophical schools in Late Antiquity. The famous passage from al-Fārābī’s lost writing Fī Ẓuhūr al-falsafa (On the Appearance of Philosophy),145 reported by Ibn Abī Uṣaybiʿa in his ʿUyūn al-anbāʾ fī tabaqāt al-aṭibbāʾ,146 has been interpreted as a reliable testimony of the nearly continuous link which connected the last philosophical schools of Alexandria to the beginning of Arabic philosophy in Baghdad through Ḥarrān,147 where, according to Tardieu,148 Simplicius had written his commentaries on Aristotle’s writings.
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) by Cecilia Martini Bonadeo