Averroes (Ibn Rushd, 1126-1198) emerged from an eminent family in Muslim Spain to become the first and last great Aristotelian of the classical Islamic world; his meticulous commentaries influenced Christian thinkers and earned him favorable mention (and a relatively pleasant fate) in Dante's "Divina Commedia. "The Book of the Decisive Treatise was and remains one his most important works and one of history's best defenses of the legitimate role of reason in a community of faith. The text presents itself as a plea before a tribunal in which the divinely revealed Law of Islam is the sole authority; Averroes, critical of the anti-philosophical tone of the Islamic establishment, argues that the Law not only permits but also mandates the study of philosophy and syllogistic or logical reasoning, defending earlier Muslim philosophers and dismissing criticisms of them as more harmful to the Islamic community than the philosophers' own views had been. As he details the three fundamental methods the Law uses to aid people of varied capacities and temperaments, Averroes reveals a carefully formed and remarkably argued conception of the boundaries and uses of faith and reason.

How do we communicate meaning in the age of fake news? What is the difference between narrative and information; between ideology and political narrative; between ‘narrative fiction’ and a story? Will the narration continue forever? What is history and what is propaganda? What shall we do tonight? What might we believe tomorrow? We look at the past, present and future of narratives and tell a few tall tales ourselves. 

Scholars have come to recognize the importance of classical Islamic philosophy both in its own right and in its preservation of and engagement with Greek philosophical ideas. At the same time, the period immediately following the so-called classical era has been considered a sort of dark age, in which Islamic thought entered a long decline. In this monumental new work, Frank Griffel seeks to overturn this conventional wisdom, arguing that what he calls the "post-classical" period has been unjustly maligned and neglected by previous generations of scholars. The Formation of Post-Classical Philosophy in Islam is a comprehensive study of the far-reaching changes that led to a re-shaping of the philosophical discourse in Islam during the twelfth century. Earlier Western scholars thought that Islam's engagement with the tradition of Greek philosophy ended during that century. More recent analyses suggest that Islamic thinkers instead integrated Greek thought into the genre of rationalist Muslim theology (kalam). Griffel argues that even this new view misses a key point. In addition to the integration of Greek ideas into kalam, Muslim theologians picked up the discourse of classical philosophy in Islam (falsafa) and began to produce books in the tradition of Plato, Aristotle, and Avicenna-a new and oft-misunderstood genre they called "hikma"-in which they left aside theological concerns. They wrote in both genres, kalam and hikma, and the same writers argued for opposing teachings on the nature of God, the world's creation, and the afterlife depending on the genre in which they were writing. Griffel shows how careful attention to genre demonstrates both the coherence and ambiguity of this new philosophical approach. A work of extraordinary breadth and depth, The Formation of Post-Classical Philosophy in Islam offers a detailed, insightful history of philosophy in Iraq, Iran, and Central Asia during the twelfth century. It will be essential reading for anyone interested in the history of philosophy or the history of Islam.

While the great medieval philosopher, theologian, and physician Maimonides is acknowledged as a leading Jewish thinker, his intellectual contacts with his surrounding world are often described as related primarily to Islamic philosophy. "Maimonides in His World" challenges this view by revealing him to have wholeheartedly lived, breathed, and espoused the rich Mediterranean culture of his time.

Sarah Stroumsa argues that Maimonides is most accurately viewed as a Mediterranean thinker who consistently interpreted his own Jewish tradition in contemporary multicultural terms. Maimonides spent his entire life in the Mediterranean region, and the religious and philosophical traditions that fed his thought were those of the wider world in which he lived. Stroumsa demonstrates that he was deeply influenced not only by Islamic philosophy but by Islamic culture as a whole, evidence of which she finds in his philosophy as well as his correspondence and legal and scientific writings. She begins with a concise biography of Maimonides, then carefully examines key aspects of his thought, including his approach to religion and the complex world of theology and religious ideas he encountered among Jews, Christians, Muslims, and even heretics; his views about science; the immense and unacknowledged impact of the Almohads on his thought; and his vision of human perfection.

This insightful cultural biography restores Maimonides to his rightful place among medieval philosophers and affirms his central relevance to the study of medieval Islam.

A unique introductory guide to the rich, complex and diverse tradition of Islamic philosophy.

"Islamic Philosophy A-Z" comprises over a hundred concise entries, alphabetically ordered and cross-referenced for easy access. All the essential aspects of Islamic philosophy are covered here: key figures, schools, concepts, topics, and issues. Articles on the Peripatetics, Isma'ilis, Illuminationists, Sufis, kalam theologians and later modern thinkers are supplemented by entries on classical Greek influences as well as Jewish philosophers who lived and worked in the Islamic world. Topical entries cover various issues and key positions in all the major areas of philosophy, making clear why the central problems of Islamic philosophy have been, and remain, matters of rational disputation.

This book will prove an indispensable resource to anyone who wishes to gain a better understanding of this fascinating intellectual tradition.

Philosophy written in Arabic and in the Islamic world represents one of the great traditions of Western philosophy. Inspired by Greek philosophical works and the indigenous ideas of Islamic theology, Arabic philosophers from the ninth century onwards put forward ideas of great philosophical and historical importance. This collection of essays, by some of the leading scholars in Arabic philosophy, provides an introduction to the field by way of chapters devoted to individual thinkers (such as al-Farabi, Avicenna and Averroes) or groups, especially during the 'classical' period from the ninth to the twelfth centuries. It also includes chapters on areas of philosophical inquiry across the tradition, such as ethics and metaphysics. Finally, it includes chapters on later Islamic thought, and on the connections between Arabic philosophy and Greek, Jewish, and Latin philosophy. The volume also includes a useful bibliography and a chronology of the most important Arabic thinkers.

Oxford Studies in Medieval Philosophy showcases the best scholarly research in this flourishing field. The series covers all aspects of medieval philosophy, including the Latin, Arabic, and Hebrew traditions, and runs from the end of antiquity into the Renaissance. It publishes new work by leading scholars in the field, and combines historical scholarship with philosophical acuteness. The papers will address a wide range of topics, from political philosophy to ethics, and logic to metaphysics. OSMP is an essential resource for anyone working in the area.

Ethics was a central preoccupation of medieval philosophers, and medieval ethical thought is rich, diverse, and inventive. Yet standard histories of ethics often skip quickly over the medievals, and histories of medieval philosophy often fail to do justice to the centrality of ethical concerns in medieval thought. This volume presents the full range of medieval ethics in Christian, Islamic, and Jewish philosophy in a way that is accessible to a non-specialist and reveals the liveliness and sophistication of medieval ethical thought. In Part I there is a series of historical chapters presenting developmental and contextual accounts of Christian, Islamic, and Jewish ethics. Part II offers topical chapters on such central themes as happiness, virtue, law, and freedom, as well as on less-studied aspects of medieval ethics such as economic ethics, the ethical dimensions of mysticism, and sin and grace. This will be an important volume for students of ethics and medieval philosophy.

One of the most important German poets of the nineteenth century, Heinrich Heine was a convert without conviction. He chose Christianity over Judaism as a means of securing an academic career, but when his conversion failed to yield the hoped-for job opportunities, he devoted himself to writing instead. This volume presents a new translation of Hebrew Melodies, the third cycle of poems in Heine's late masterwork, Romanzero, which many critics have interpreted as Heine's return to his Jewish roots. As Elisheva Carlebach explains in her foreword, Heine's "return to God" in his final years was motivated not by faith but by a deep admiration of the Jewish people-a sentiment that is clearly reflected in the poems that make up Hebrew Melodies. This edition presents the original German alongside new English translations by Stephen Mitchell, widely known for his ability to make old classics thrillingly new, and Jack Prelutsky, the author of more than fifty poetry collections for children and adults. Mark Podwal's illustrations beautifully portray the joyous, playful elements of Jewish tradition and hint at what Carlebach calls the "menacing edges of history's nightmares," echoing Heine's position as a poet "caught between worlds."

This book presents Paul Tillich at his very best--brief, clear, stimulating, provocative. Speaking with understanding and force, he makes a basic analysis of love, power, and justice, all concepts fundamental in the mutual relations of people, of social groups, and of humankind to God. His concern is to penetrate to the essential, or ontological foundation of the meaning of each of these words and thus save them from the vague talk, idealism, cynicism, and sentimentality with which they are usually treated. The basic unity of love, power, and justice is affirmed and described in terms that are fresh and compelling.

Islam and Morality considers how Islam, the Qur'an, and other Islamic texts have approached the ethics of a variety of contemporary and historical issues. Oliver Leaman provides a varied, balanced, and thought-provoking account of how Islamic thinkers discussed medical ethics, wealth, poverty, the environment, and law. He explores the work of a range of Islamic thinkers, including Rumi, Ibn al-'Arabi, al-Ghazali, Mutahhari and Barlas, while taking into consideration the different branches of Islam and Islamic theology and law. The book also considers how Islam understands the concept of free will, the relationship between good and evil, and far less abstract topics like what we should eat and drink. Aimed at upper level undergraduates, postgraduates, and researchers working in Islamic Studies and ethics, this is one of the first books to provide a sustained reading of the importance of ethics within Islam.

With language we name and define all things, and by studying our use of language, rhetoricians can provide an account of these things and thus of our lived experience. The concept of the sacred, however, raises the prospect of the existence of phenomena that transcend the human and physical and cannot be expressed fully by language. The sacred thus reveals limitations of rhetoric. Featuring essays by some of the foremost scholars of rhetoric working today, this wide-ranging collection of theoretical and methodological studies takes seriously the possibility of the sacred and the challenge it poses to rhetorical inquiry. The contributors engage with religious rhetorics-Jewish, Jesuit, Buddhist, pagan-as well as rationalist, scientific, and postmodern rhetorics, studying, for example, divination in the Platonic tradition, Thomas Hobbes's and Walter Benjamin's accounts of sacred texts, the uncanny algorithms of Big Data, and Helene Cixous's sacred passages and passwords. From these studies, new definitions of the sacred emerge-along with new rhetorical practices for engaging with the sacred. This book provides insight into the relation of rhetoric and the sacred, showing the capacity of rhetoric to study the ineffable but also shedding light on the boundaries between them. In addition to the editors, the contributors to this volume include Michelle Ballif, Jean Bessette, Trey Conner, Richard Doyle, David Frank, Daniel M. Gross, Kevin Hamilton, Cynthia Haynes, Steven Mailloux, James R. Martel, Jodie Nicotra, Ned O'Gorman, and Brooke Rollins.

The latest in the series based on the popular History of Philosophy podcast, this volume presents the first full history of philosophy in the Islamic world for a broad readership. It takes an approach unprecedented among introductions to this subject, by providing full coverage of Jewish and Christian thinkers as well as Muslims, and by taking the story of philosophy from its beginnings in the world of early Islam all the way through to the twentieth century. Major figures like Avicenna, Averroes, and Maimonides are covered in great detail, but the book also looks at less familiar thinkers, including women philosophers. Attention is also given to the philosophical relevance of Islamic theology (kalam) and mysticism-the Sufi tradition within Islam, and Kabbalah among Jews-and to science, with chapters on disciplines like optics and astronomy. The book is divided into three sections, with the first looking at the first blossoming of Islamic theology and responses to the Greek philosophical tradition in the world of Arabic learning. This 'formative period' culminates with the work of Avicenna, the pivotal figure to whom most later thinkers feel they must respond. The second part of the book discusses philosophy in Muslim Spain (Andalusia), where Jewish philosophers come to the fore, though this is also the setting for such thinkers as Averroes and Ibn Arabi. Finally, a third section looks in unusual detail at later developments, touching on philosophy in the Ottoman, Mughal, and Safavid empires and showing how thinkers in the nineteenth to the twentieth century were still concerned to respond to the ideas that had animated philosophy in the Islamic world for centuries, while also responding to political and intellectual challenges from the European colonial powers.

"Nasir al-Din Tusi: A Philosopher for All Seasons" explores the life and work of the mediaeval Persian polymath Nasir al-Din Tusi (d. 1274) within the historical and religious contexts in which he was active during the course of his eventful life. The book brings to light the philosophical character of all the different intellectual areas and genres of writing that Tusi experimented with, including: metaphysics, theology, ethics, politics, astronomy, logic and aesthetics. "Nasir al-Din Tusi: A Philosopher for All Seasons" describes one of the most tumultuous periods in medieval Muslim history as the context for the intellectual productions of an influential figure who was both impacted by the events and contributed to them.

Ali Akbar examines the works of four noted scholars of Islam: Fazlur Rahman (Pakistan), Abdolkarim Soroush (Iran), Muhammad Mujtahed Shabestari (Iran) and Nasr Hamid Abu Zayd (Egypt). His study shows that the consequences of taking a humanistic approach to understanding revelation are not confined to the realm of speculation about the relationship between God and humans, but also to interpreting Qur'anic socio-political precepts. The four scholars emerge as a distinctive group of Muslim thinkers who open up a new horizon in contemporary Islamic discourse.

This first full-length study of the Arabic reception of Plato's Timaeus considers the role of Galen of Pergamum (129-c. 216 CE) in shaping medieval perceptions of the text as transgressing disciplinary norms. It argues that Galen appealed to the entangled cosmological scheme of the dialogue, where different relations connect the body, soul, and cosmos, to expand the boundaries of medicine in his pursuit for epistemic authority - the right to define and explain natural reality. Aileen Das situates Galen's work on disciplinary boundaries in the context of medicine's ancient rivalry with philosophy, whose professionals were long seen as superior knowers of the cosmos vis-a-vis doctors. Her case studies show how Galen and four of the most important Christian, Muslim, and Jewish thinkers in the Arabic Middle Ages creatively interpreted key doctrines from the Timaeus to reimagine medicine and philosophy as well as their own intellectual identities.

The tradition of philosophy in the Persian-speaking world is extraordinarily rich, creative and diverse. This anthology, which is divided into three volumes, aims to communicate something of that richness and diversity. The term 'philosophy' is understood to in its widest sense to include theological debate, philosophical Sufism and philosophical hermeneutics (ta'wil). Extending over a period of more than two millennia, and showcasing translations by well-established scholars, the anthology offers full bibliographical references throughout. For anyone interested in exploring, in all their varied manifestations, the fascinating philosophical traditions of Persia, such a wide-ranging and ambitious work will be an indispensable resource. Volume 1 starts with the Zoroastrian period and extends to the time of Biruni and Oma Khayyam, paying special attenton to the peripatetic school associated with Ibn Sina (Avicenna). During the pre-Islamic period philosophy was intertwined with religion, and it is within Persian religious texts such as the "Gathas", the "Denkard", and the Zoroastrian texts of the "Bundahisn" that philosophical discussions of subjects ranging from metaphysics to cosmology and eschatology are to be found.

The exceptional intellectual richness of seventeenth-century Safavid Iran is epitomised by the philosophical school of Isfahan, and in particular by its ostensible founder, Mir Damad (d. 1631), and his great student Mulla Sadra (aka Sadr al-Din Shirazi, d. 1636). Equally important to the school is the apophatic wisdom of Rajab 'Ali Tabrizi that followed later (d. 1669/70). However, despite these philosophers' renown, the identification of the 'philosophical school of Isfahan' was only proposed in 1956, by the celebrated French Iranologist Henry Corbin, who noted the unifying Islamic Neoplatonist character of some 20 thinkers and spiritual figures; this grouping has subsequently remained unchallenged for some fifty years. In this highly original work, Janis Esots investigates the legitimacy of the term 'school', delving into the complex philosophies of these three major Shi'i figures and drawing comparisons between them. The author makes the case that Mulla Sadra's thought is independent and actually incompatible with the thoughts of Mir Damad and Rajab Ali Tabrizi. This not only presents a new way of thinking about how we understand the 'school of Isfahan', it also identifies Mir Damad and Rajab Ali Tabrizi as pioneers in their own right.

This volume by leading philosophers and theologians explores the reception of continental philosophy in North America and its ongoing relation to Catholic institutions. What has prompted so many North American Catholics to support this particular school of thought? Why do so many Catholics continue to find continental philosophy attractive, and why do so many continental philosophers work in Catholic departments? The establishment of the relationship between continental philosophy and Catholicism was not obvious, nor was it easy. Many of the contributors to this volume have played important roles in its development, and in these pages they take a stance on this evolving relationship and demonstrate that the engagement is far from over. Exploring the mutual interests that made this alliance possible as well as the underlying tensions, the volume provides, for the first time, an extended reflection on the historical, institutional, and intellectual relationship between Catholicism and continental philosophy on North American soil up to the present day.

What kind of duty do we have to try to stop other people doing wrong? The question is intelligible in just about any culture, but few of them seek to answer it in a rigourous fashion. The most striking exception is found in the Islamic tradition, where 'commanding right' and 'forbidding wrong' is a central moral tenet already mentioned in the Koran. As an historian of Islam whose research has ranged widely over space and time, Michael Cook is well placed to interpret this complex subject. His book represents the first sustained attempt to map the history of Islamic reflection on this obligation. It covers the origins of Muslim thinking about 'forbidding wrong', the relevant doctrinal developments over the centuries, and its significance in Sunni and Shi'ite thought today. In this way the book contributes to the understanding of Islamic thought, its relevance to contemporary Islamic politics and ideology, and raises fundamental questions for the comparative study of ethics.

With language we name and define all things, and by studying our use of language, rhetoricians can provide an account of these things and thus of our lived experience. The concept of the sacred, however, raises the prospect of the existence of phenomena that transcend the human and physical and cannot be expressed fully by language. The sacred thus reveals limitations of rhetoric. Featuring essays by some of the foremost scholars of rhetoric working today, this wide-ranging collection of theoretical and methodological studies takes seriously the possibility of the sacred and the challenge it poses to rhetorical inquiry. The contributors engage with religious rhetorics—Jewish, Jesuit, Buddhist, pagan—as well as rationalist, scientific, and postmodern rhetorics, studying, for example, divination in the Platonic tradition, Thomas Hobbes’s and Walter Benjamin’s accounts of sacred texts, the uncanny algorithms of Big Data, and Hélène Cixous’s sacred passages and passwords. From these studies, new definitions of the sacred emerge—along with new rhetorical practices for engaging with the sacred. This book provides insight into the relation of rhetoric and the sacred, showing the capacity of rhetoric to study the ineffable but also shedding light on the boundaries between them. In addition to the editors, the contributors to this volume include Michelle Ballif, Jean Bessette, Trey Conner, Richard Doyle, David Frank, Daniel M. Gross, Kevin Hamilton, Cynthia Haynes, Steven Mailloux, James R. Martel, Jodie Nicotra, Ned O’Gorman, and Brooke Rollins.

One aim of this series is to dispel the intimidation readers feel when faced with the work of difficult and challenging thinkers. Moses ben Maimon, also known as Maimonides (1138-1204), represents the high point of Jewish rationalism in the middle ages. He played a pivotal role in the transition of philosophy from the Islamic East to the Christian West. His greatest philosophical work, The Guide of the Perplexed, had a decisive impact on all subsequent Jewish thought and is still the subject of intense scholarly debate. An enigmatic figure, Maimonides continues to defy simple attempts at classification. The twelve essays in this volume offer a lucid and comprehensive treatment of his life and thought. They cover the sources on which Maimonides drew, his contributions to philosophy, theology, jurisprudence, and Bible commentary, as well as his esoteric writing style and influence on later thinkers.

The Ansaru Allah Community, also known as the Nubian Islamic Hebrews (AAC/NIH) and later the Nuwaubians, is a deeply significant and controversial African American Muslim movement. Founded in Brooklyn in the 1960s, it spread through the prolific production and dissemination of literature and lecture tapes and became famous for continuously reinventing its belief system. In this book, Michael Muhammad Knight studies the development of AAC/NIH discourse over a period of thirty years, tracing a surprising consistency behind a facade of serial reinvention. It is popularly believed that the AAC/NIH community abandoned Islam for Black Israelite religion, UFO religion, and Egyptosophy. However, Knight sees coherence in AAC/NIH media, explaining how, in reality, the community taught that the Prophet Muhammad was a Hebrew who adhered to Israelite law; Muhammad's heavenly ascension took place on a spaceship; and Abraham enlisted the help of a pharaonic regime to genetically engineer pigs as food for white people. Against narratives that treat the AAC/NIH community as a postmodernist deconstruction of religious categories, Knight demonstrates that AAC/NIH discourse is most productively framed within a broader African American metaphysical history in which boundaries between traditions remain quite permeable. Unexpected and engrossing, Metaphysical Africa brings to light points of intersection between communities and traditions often regarded as separate and distinct. In doing so, it helps move the field of religious studies beyond conventional categories of "orthodoxy" and "heterodoxy," challenging assumptions that inform not only the study of this particular religious community but also the field at large.