Although the philosopher 'Abd al-Latif al-Bagdadi (1162 -1231) received an extensive education in the thought of Avicenna, he still journeyed long in search of true philosophy. It was in Cairo that he finally discovered a model of philosophical metaphysics rooted in Greek thought as set out in Kindian and Farabian writings. This volume is devoted to the study of Aristotle's Metaphysics and other Greek metaphysical writing gathered together by this Muslim philosopher to form a 'Metaphysical Science' in his Book of the Science of Metaphysics (Kitab fi 'ilm ma ba'd al-tabi'a).

Relational inferences are a well-known problem for Aristotelian logic. This book charts the development of thinking about this anomaly, from the beginnings of the Arabic logical tradition in the tenth century to the end of the nineteenth. Based in large part on hitherto unstudied manuscripts and rare books, the study shows that the problem of relational inferences was vigorously debated in the thirteenth, fourteenth and fifteenth centuries. In the course of the seventeenth and eighteenth centuries, Ottoman logicians (writing in Arabic) came to recognize relational inferences as a distinct kind of 'unfamiliar syllogism' and began to investigate their logic. These findings show that the development of Arabic logic did not - as is often supposed - come to an end in the fourteenth century. On the contrary, Arabic logic was still being developed by critical and fecund reflections as late as the eighteenth and nineteenth centuries.

This work was originally published in 1966. Long regarded as a classic, this volume argues that Afghani and 'Abduh should be considered subverters rather than reformers of Islam. It addresses the spread of concealed unbelief and atheism in Muslim society towards the end of the nineteenth century, and shows how both Afghani and 'Abduh, while making a show of their piety, really held esoteric beliefs quite incompatible with orthodox and traditional Islam.

This study-the first monograph devoted exclusively to al-Farabi's cosmology-provides a new interpretation of this thinker's philosophical development through an analysis of the Greek and Arabic sources and a contextualization of his life and thought in the cultural and intellectual milieu of his time. It discusses key cosmological and metaphysical concepts articulated in his works, with a special focus on celestial causation, intellection, and motion. This book also examines al-Farabi's cosmological method and particularly the connection between astronomy, physics, and metaphysics. The result is a reassessment of al-Farabi's cosmology vis-a-vis late-antique Greek philosophical trends and a clearer understanding of how it creatively adapted and transformed this legacy to establish a new cosmological paradigm in Arabic thought.

This book presents a detailed critical analysis of the work of Fatima Mernissi. Mernissi is considered to be one of the major figures in Feminist thought for both Morocco and Muslim society in general. This work discusses Mernissi's intellectual trajectory from 'secular' to 'Islamic' feminism in order to trace the evolution of so-called Islamic feminist theory. The book also engages critically with the work of other Muslim feminists, using frameworks and approaches developed in the works of Muslim reformist thinkers, namely Mohammad Arkoun and Nasr Abu Zaid, with the aim of engaging the theorization of this emerging feminism.

Islamic philosophy has often been treated as being largely of historical interest, belonging to the history of ideas rather than to philosophical study. This volume successfully overturns that view. Emphasising the living nature and rich diversity of the subject, it examines the main thinkers and schools of thought, discusses the key concepts of Islamic philosophy and covers a vast geographical area. This indispensable reference tool includes a comprehensive bibliography and an extensive index.

Seyyed Hossein Nasr, a Persian Sufist is the subject of volume 28 in the "Library of Living Philosophers" series. As in the other volumes of the series, the subject discusses his life and philosophical development in an intellectual autobiography. This is followed by 33 critical essays by various scholars and Nasr's replies to each of them. Nasr has been influential in the fields of comparative religion, theology and Islamic studies, as well as philosophy and comparative philosophy. He is also known for his writings on the history of art, the history of science and Sufism (Islamic Mysticism).

Islamic philosophy has often been treated as mainly of historical interest, belonging to the history of ideas rather than to philosophy. This volume challenges this belief, and provides an indispensable reference tool. It includes:
* Detailed discussions of the most important figures from earliest times to the present day
* Chapters on key concepts in Islamic philosophy, and on relevant traditions in Greek and western philosophy
* Contributions by 50 leading experts in the field, from over 16 countries
* Analysis of a vast geographical area with discussions of Arabic, Persian, Indian, Jewish, Turkish and South East Asian philosophy
* Comprehensive bibliographical information and an extensive index
Seyyed Hossein Nasr is Professor of Islamic Studies at the George Washington University, Washington D.C. He has held academic positions across the United States, as well as in Beirut and Tehran. He has written extensively on many aspects of Islamic philosophy; his work has been translated into over 20 languages. Oliver Leaman is a Reader in Philosophy at Liverpool's John Moores University and has published widely on Islamic philosophy and the philosophy of religion.

From antiquity to the early modern period, many philosophers also studied anatomy and medicine, or were medical doctors themselves - yet the history of philosophy and of medicine are pursued as separate disciplines. This book departs from that practice, gathering contributions by both historians of philosophy and of medicine to trace the concept of health from ancient Greece and China, through the Islamic world and to modern thinkers such as Descartes and Freud. Through this interdisciplinary approach, Health demonstrates the synchronicity and overlapping histories of these two disciplines. From antiquity to the Renaissance, contributors explore the Chinese idea of qi or circulating "vital breath," ideas about medical methodology in antiquity and the middle ages, and the rise and long-lasting influence of Galenic medicine, with its insistence that health consists in a balance of four humors and the proper use of six "non-naturals" including diet, exercise, and sex. In the early modern period, mechanistic theories of the body made it more difficult to explain what health is and why it is more valuable than other physical states. However, philosophers and doctors maintained an interest in the interaction between the good condition of the mind and that of the body, with Descartes and his followers exploring in depth the idea of "medicine for the mind" despite their notorious mind-body dualism. In the eighteenth and nineteenth centuries, scientific improvements in public health emerged along with new ideas about the psychology of health, notably with the concept of "sensibility" and Freud's psychoanalytic theory. The volume concludes with a critical survey of recent philosophical attempts to define health, showing that both "descriptive," or naturalistic, and "normativist" approaches have fallen prey to objections and counterexamples. As a whole, Health: A History shows that notions of both physical and mental health have long been integral to philosophy and a powerful link between philosophy and the sciences.

'One of the fiercest books I've ever read' - Jasbir K. Puar Discourse around Muslims and Islam all too often lapses into a false dichotomy of Orientalist and fundamentalist tropes. A popular reimagining of Islam is urgently needed. Yet it is a perhaps unexpected political philosophical tradition that has the most to offer in this pursuit: anarchism. Islam and Anarchism is a highly original and interdisciplinary work, which simultaneously disrupts two commonly held beliefs - that Islam is necessarily authoritarian and capitalist; and that anarchism is necessarily anti-religious and anti-spiritual. Deeply rooted in key Islamic concepts and textual sources, and drawing on radical Indigenous, Islamic anarchistic and social movement discourses, Abdou proposes 'Anarcha-Islam'. Constructing a decolonial, non-authoritarian and non-capitalist Islamic anarchism, Islam and Anarchism philosophically and theologically challenges the classist, sexist, racist, ageist, queerphobic and ableist inequalities in both post- and neo-colonial societies like Egypt, and settler-colonial societies such as Canada and the USA.

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.

Addressing arguments that comparative philosophy is itself impossible, or that it is indistinguishable from philosophy more generally, this collection challenges myopic understandings of comparative method and encourages a more informed consideration. Bringing together a wide variety of methodological options, it features scholars spread across the globe representing multiple philosophical traditions. From the beginnings of comparative philosophy in the 19th century to present-day proposals for more global philosophy departments, every chapter serves as a viable methodological alternative for any would-be philosophical comparativist. With contributions from leading comparativists that are both distinctive in their method and explicit about its application, this valuable resource challenges and enriches the awareness and sensitivity of the beginning comparativist and seasoned veteran alike.

Sumit K. Mandal uncovers the hybridity and transregional connections underlying modern Asian identities. By considering Arabs in the Malay world under European rule, Becoming Arab explores how a long history of inter-Asian interaction was altered by nineteenth-century racial categorisation and control. Mandal traces the transformation of Arabs from familiar and multi-faceted creole personages of Malay courts into alienated figures defined by economic and political function. The racialisation constrained but did not eliminate the fluid character of Arabness. Creole Arabs responded to the constraints by initiating transregional links with the Ottoman Empire and establishing modern social organisations, schools, and a press. Contentions emerged between organisations respectively based on Prophetic descent and egalitarianism, advancing empowering but conflicting representations of a modern Arab and Islamic identity. Mandal unsettles finite understandings of race and identity by demonstrating not only the incremental development of a modern identity, but the contested state of its birth.

The first collection of essays devoted to the Arabic philosopher Averroes's brilliant Commentary on Plato's "Republic," which survived the medieval period only in Hebrew and Latin translations. The first collection of essays devoted entirely to the medieval philosopher Averroes's Commentary on Plato's "Republic" includes a variety of contributors from across several disciplines and countries. The anthology aims to establish Averroes as a great philosopher in his own right, with special and unique insight into the world of Islam, as well as a valuable commentator on Plato. A major feature of the book is the first published English translation of Shlomo Pines's 1957 essay, written in Hebrew, on Averroes. The volume explores many aspects of Averroes's philosophy, including its teachings on poetry, philosophy, religion, law, and government. Other sections trace both the inspiration Averroes's work drew from past philosophers and the influence it had on future generations, especially in Jewish and Christian Europe. Scholars of medieval philosophy, ancient philosophy, Jewish studies, and the history of political thought more generally will find important insights in this volume. The anthology is also intended to provide the necessary background for teachers aiming to introduce Averroes's commentary into the classroom. With the Republic regularly appearing near the top of lists of the most frequently taught books in the history of philosophy, this volume shows how the most important medieval commentary on it deserves a place in the curriculum as well.

The Muqaddimah, often translated as "Introduction" or "Prolegomenon," is the most important Islamic history of the premodern world. Written by the great fourteenth-century Arab scholar Ibn Khaldun (d. 1406), this monumental work established the foundations of several fields of knowledge, including the philosophy of history, sociology, ethnography, and economics. The first complete English translation, by the eminent Islamicist and interpreter of Arabic literature Franz Rosenthal, was published in three volumes in 1958 as part of the Bollingen Series and received immediate acclaim in the United States and abroad. A one-volume abridged version of Rosenthal's masterful translation first appeared in 1969. This Princeton Classics edition of the abridged version includes Rosenthal's original introduction as well as a contemporary introduction by Bruce B. Lawrence. This volume makes available a seminal work of Islam and medieval and ancient history to twenty-first century audiences.

First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

This book is a comparative study of two major Shi'i thinkers Hamid al-Din Kirmani from the Fatimid Egypt and Mulla Sadra from the Safavid Iran, demonstrating the mutual empowerment of discourses on knowledge formation and religio-political authority in certain Isma'ili and Twelver contexts. The book investigates concepts, narratives, and arguments that have contributed to the generation and development of the discourse on the absolute authority of the imam and his representatives. To demonstrate this, key passages from primary texts in Arabic and Persian are translated and closely analyzed to highlight the synthesis of philosophical, Sufi, theological, and scriptural discourses. The book also discusses the discursive influence of Nasir al-Din Tusi as a key to the transmission of Isma'ili narratives of knowledge and authority to later Shi'i philosophy and its continuation to modern and contemporary times particularly in the narrative of the guardianship of the jurist in the Islamic Republic of Iran.

This important book investigates the emergence and development of a distinct concept of self-awareness in post-classical, pre-modern Islamic philosophy. Jari Kaukua presents the first extended analysis of Avicenna's arguments on self-awareness - including the flying man, the argument from the unity of experience, the argument against reflection models of self-awareness and the argument from personal identity - arguing that all these arguments hinge on a clearly definable concept of self-awareness as pure first-personality. He substantiates his interpretation with an analysis of Suhrawardi's use of Avicenna's concept and Mulla Sadra's revision of the underlying concept of selfhood. The study explores evidence for a sustained, pre-modern and non-Western discussion of selfhood and self-awareness, challenging the idea that these concepts are distinctly modern, European concerns. The book will be of interest to a range of readers in history of philosophy, history of ideas, Islamic studies and philosophy of mind.

In Fundamentalism and Secularization, Egyptian philosopher Mourad Wahba traces the historical origins of fundamentalism and secularization as ideas and practices in order to theorize their symbiotic relationship, and how it is impacted by global capitalism and, more recently, postmodernism. This gives voice to an argument from within the Islamic world that is very different to that given platform in the mainstream, showing that fundamentalism does not arise normally and naturally from Islam but is a complex phenomenon linked to modernization and the development of capitalism in dependent countries, that is, tied to imperialism. Wahba's central argument concerns the organic relationship between fundamentalism and parasitic capitalism. Wahba is equally critical of religious fundamentalism and global capitalism, which for him are obstructions to secularization and democracy. While the three Abrahamic religions are examined when it comes to fundamentalism, Wahba deconstructs Islamic fundamentalism in particular and in the process reconstructs an Islamic humanism. Including a new preface by the author and translator, Fundamentalism and Secularism provides invaluable insights into how Middle Eastern philosophies open up new lines of thought in thinking through contemporary crises.

In this book the author argues that the Falasifa, the Philosophers of the Islamic Golden Age, are usefully interpreted through the prism of the contemporary, western ethics of belief. He contends that their position amounts to what he calls 'Moderate Evidentialism' - that only for the epistemic elite what one ought to believe is determined by one's evidence. The author makes the case that the Falasifa's position is well argued, ingeniously circumvents issues in the epistemology of testimony, and is well worth taking seriously in the contemporary debate. He reasons that this is especially the case since the position has salutary consequences for how to respond to the sceptic, and for how we are to conceive of extremist belief.