Part of the material contained in the present book was presented in the form of a lecture course given by me at the University of Oxford in 1962 as a Fulbright Senior Lecturer. Scripps College and the Claremont Graduate School contributed to the cost of research and publication. The staff of the Honnold Library, Claremont, California, was extremely obliging in matters concerning inter-library loans. The page proofs were read in part by Professor Richard Walzer, the University of Oxford. Mr. Salih Alich, Blaisdell Institute, Claremont, California, corrected many errors occurring in the transliteration from Arabic in Section V. To all these institutions and persons I express my most sincere thanks. The manuscript was essentially completed early in 1960. Scripps College, Claremont, California. TABLES OF CONTENTS I GENERAL I Introduction 1-3 II Three neoaristotelian and neoplatonic concepts: mono- psychism, mysticism, metaconsciousness III Three A verroistic problems I Collective immortality and collective perfection in Averroes and Dante 85-94 2 Ecstatic conjunction, death, and immortality in the individual I02 94- 3 The double truth theory and the problem of per- sonal immortality in A verroes I02-II3 IV Collective consciousness, double consciousness, and metaconsciousness (unconscious consciousness) in Kant and some post-Kantians V Select bibliography of translations of philosophical works by al-Kindi, al-Farabi, Avicenna, ibn-Bagga, and Averroes 8 1 0 13 - 5 VI Index of names 151- 154 II ANALYTICAL OF SECTION II I The starting point: Plotinus, Enn. V I.

The first edition of this book appeared in 1953; the second, revised and enlarged, in 1960. The present, third edition is essentially a reprint of the second, except for the correction of a few misprints and the following remarks, which refer to some recent publications* and replace the brief preface to the second edition. Neither Eudemus nor Theophrastus, so I said (p. 208GBP. ) knew a branch of theoretical philosophy the object of which would be something called 0'. 1 ~ 0'. 1 andwhich branch wouldbedistinct from theology. And there is no sign that they found such a branch (corresponding to what was later called metaphysica generalis) in Aristotle. To the names of Eudemus and Theophrastus we now can add that of Nicholas of Damascus. In 1965 H. J. Drossaart Lulofs published: Nicolaus Damascenus On the Philosophy of Aristotle (Leiden: Brill), Le. fragments of his m:pr. njc; 'ApLO''t'o't' qJLAOO'OqJLiXC; preserved in Syriac together with an English trans lation. In these fragments we find a competent presentation of Aristotle's theoretical philosophy, in systematic form. Nicholas subdivides Aristotle's theoretical philosophy into theology, physics, and mathematics and seems to be completely unaware of any additional branch of philosophy the object of which would be 0'. 1 ~ 0'. 1 distinct from theology with its object (the divine).