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In the 12th century the "Book of the Soul" by the philosopher Avicenna was translated from Arabic into Latin. It had an immense success among scholastic writers and deeply influenced the structure and content of many psychological works of the Middle Ages. The reception of Avicenna's book is the story of cultural contact at an imipressively high intellectural level. The present volume investigates this successful reception using two approaches. The first is chronological, tracing the stages by which Avicenna's work was accepted and adapted by Latin scholars. The second is doctrinal, analyzing the fortunes of key doctrines. The sense of the original Arabic text of Avicenna is kept in mind throughout and the degree to which his original Latin interpreters succeeded in conveying it is evaluated.
"This is a translation of [F. Stuart] Crawford's edition of the medieval Latin text presumed to have been rendered from Arabic into Latin by Michael Scot perhaps around 1220"--P. cvii.
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.
The volume brings together seventeen studies on Avicenna by Dimitri Gutas, written over the past twenty-five years. They aim to establish Avicenna’s historical and philosophical context as a means to determining his philosophical project and the orientations of his thought. They deal with his life and works, his method, his epistemology, and his later reception in the Islamic world, ending with a programmatic essay on the state of the field of Avicennan studies and future agenda. Occasioned by issues raised in Gutas’s monograph on Avicenna and the Aristotelian Tradition (whose second edition has just appeared), they form a substantive complement to it. For this reprint, a number of the essays have been reset and accordingly revised and updated. Provided with exhaustive indexes of names, places, subjects, and technical terms, the volume constitutes a new and major research tool for the study of Avicenna and his heritage.
In September 2008, an international conference on the history of alchemy was held at El Escorial, close to the ancient location of the distilling houses operating under royal patronage during the second half of the 16th century. The present book consists of a selection of the papers presented then, shedding light on little-studied medieval and early modern texts, important alchemical doctrines such as medieval corpuscularianism, early modern spiritus mundi or the function of salt within chymical principles, and discussing such prominent figures as Paracelsus, Isaac Hollandus, Michael Sendivogius, Fontenelle or G. E. Stahl. Last but not least, the book offers new insights on the most recent history of Spanish alchemy.
Was it mere encyclopedism that motivated Fakhr al-Dīn al-Rāzī (d.1210), one of the most influential Islamic theologians of the twelfth century, to theorize on astral magic – or was there a deeper purpose? One of his earliest works was The Hidden Secret (‘al-Sirr al-Maktūm’), a magisterial study of the ‘craft’ which harnessed spiritual discipline and natural philosophy to establish noetic connection with the celestial souls to work wonders here on earth. The initiate’s preceptor is a personal celestial spirit, ‘the perfect nature’ which represents the ontological origin of his soul. This volume will be the first study of The Hidden Secret and its theory of astral magic, which synthesized the naturalistic account of prophethood constructed by Avicenna (d.1037), with the perfect nature doctrine as conceived by Abū’l-Barakāt (d.1165). Shedding light on one of the most complex thinkers of the post-Avicennan period, it will show how al-Rāzī’s early theorizing on the craft contributed to his formulation of prophethood with which his career culminated. Representing the nexus between philosophy, theology and magic, it will be of interest to all those interested in Islamic intellectual history and occultism.
In how many ways can things be said to be one, how is oneness itself to be defined, and what is its relation to essence and existence? This book engages with these core questions by examining the works of Avicenna (d. 1037 CE), who is widely regarded as the most important philosopher of the Arabic tradition. In this monograph - the first that is exclusively devoted to Avicenna’s henology and to Arabic henology in general - the author analyzes the place and meaning of oneness in Avicenna’s general metaphysics and theology and devotes particular attention to how this notion relates to Avicenna’s theory of quiddity. He contextualizes Avicenna’s doctrines in light of three major intellectual currents (ancient Greek philosophy, early Arabic philosophy, and Islamic theology or kalām) and also offers the first detailed analysis of oneness in the Bahshamite tradition. The book challenges the prevailing interpretation of Avicenna’s henology and adduces new textual evidence to show that Avicenna developed an innovative theory of oneness that expresses the essential reality and self-identity of a thing. This foundational sense of oneness is applied to all the pure quiddities and, in an eminent and prior way, to God.
Islamic allegory is the product of a cohesive literary tradition to which few contributed as significantly as Ibn Sina (Avicenna), the eleventh-century Muslim philosopher. Peter Heath here offers a detailed examination of Avicenna's contribution, paying special attention to Avicenna's psychology and poetics and to the ways in which they influenced strains of theological, mystical, and literary thought in subsequent Islamic—and Western—intellectual and religious history. Heath begins by showing how Avicenna's writings fit into the context and general history of Islamic allegory and explores the interaction among allegory, allegoresis, and philosophy in Avicenna's thought. He then provides a brief introduction to Avicenna as an historical figure. From there, he examines the ways in which Avicenna's cosmological, psychological, and epistemological theories find parallel, if diverse, expression in the disparate formats of philosophical and allegorical narration. Included in this book is an illustration of Avicenna's allegorical practice. This takes the form of a translation of the Mi'raj Nama (The Book of the Prophet Muhammad's Ascent to Heaven), a short treatise in Persian generally attributed to Avicenna. The text concludes with an investigation of the literary dimension Avicenna's allegorical theory and practice by examining his use of description metaphor. Allegory and Philosophy in Avicenna is an original and important work that breaks new ground by applying the techniques of modern literary criticism to the study of Medieval Islamic philosophy. It will be of interest to scholars and students of medieval Islamic and Western literature and philosophy.