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Aristotle's theory of eternal continuous motion and his argument
from everlasting change and motion to the existence of an unmoved
primary cause of motion, provided in book VIII of his Physics, is
one of the most influential and persistent doctrines of ancient
Greek philosophy. Nevertheless, the exact wording of Aristotle's
discourse is doubtful and contentious at many places. The present
critical edition of Ishaq ibn Hunayn's Arabic translation (9th c.)
is supposed to replace the faulty edition by A. Badawi and aims at
contributing to the clarification of these textual difficulties by
means of a detailed collation of the Arabic text with the most
important Greek manuscripts, supported by comprehensive Greek and
Arabic glossaries.
This book contains the first English translation of Abul-Walid Ibn
Rushd's (Averroes') so-called Epitome of Aristotle's Metaphysics .
The original Arabic text was composed around 1160 as a sort of
appendix to a series of compendia of Aristotle's works on natural
philosophy by the famous Andalusian philosopher. The two most
interesting things about this work are the fact that Averroes
restructures here the Aristotelian text according to his own
conception of metaphysics, as opposed to his great literal
commentary which follows the order of the Metaphysics section by
section, and that he constantly revised this work over more than
three decades. The present translation is based on a wide range of
documents including, apart from the available Arabic editions, a
number of medieval Arabic manuscripts not taken into consideration
in these editions as well as the Renaissance translation into Latin
prepared by Jacob Mantinus. It is accompanied by a commentary
dealing with the major philosophical topics, Averroes' sources and
problems of the transmission and constitution of the text. In
addition, the most important variant readings of the manuscripts
are noted in footnotes underneath the translation.
The influence of the Platonic theory of forms is to be found in
nearly all periods in the history of Western philosophy. Much less
well known is the fact that in all ages Arabic philosophers also
discussed Platonic forms in their written works, although they had
no access to Plato s Dialogues. This study analyses how this
conception was given doctrinal content without recourse to Plato s
works, and presents the relevant Arabic works in German translation
for the first time. They offer a first insight into a branch of the
reception of Platonism that has not yet been researched, but which
is often clearly influenced by Islam."
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