averroes ibn rushd (10 Ergebnisse)

Paperback. Zustand: Brand New. In Stock.

Hardcover. Zustand: Brand New. 2revised ed edition. 161 pages. 8.75x6.00x1.00 inches. In Stock.

Trade Paperback. Zustand: LIKE NEW. 610pp.

4to.; 173 pp. Cubiertas originales.

xliv + 216pp., 26cm., in the series "The mediaeval academy of America" publication no. 65, publisher's hardcover in darkgreen cloth with gilt lettering on spine (vague spot of removed label at lower end of spine), interior and text are clean and bright, good condition, [text in Latin], F107063.

xxxiv + 276pp., 26cm., in the series " The mediaeval academy of America" volume 54, publisher's hardcover in darkgreen cloth with gilt lettering on spine (vague spot of removed label at lower end of spine), interior and text are clean and bright, good condition, [text in Latin], F107062.

8vo. (16 x 10.5 cm). ll.346+[1, index]. Nineteenth-century continental green morocco spine over marbled boards, spine with raised bands and gilt lettering to to panels, marbled endpapers, edges dyed blue. Woodcut printer's device to title-page, woodcut initials throughout. Ex libris Leonard Knight Elmhirst (1893-1974), with his armorial bookplate to front pastedown. Elmhirst was a British philanthropist and agronomist who worked extensively in India. He co-founded with his wife, Dorothy, the Dartington Hall project in progressive education and rural reconstruction. Tiny hole to upper right of title-page, some light rubbing to exterior and bumping to corners, generally a very good clean copy. 'The Incoherence of the Incoherence' (Tahafut al-tahafut in Arabic) is one of the great classics of Muslim as well as of Western philosophy, demonstrating that rational thought and theology are not at odds with each other. In this, his possibly most famous work, Ibn Rushd reacted to al-Ghazali's 'Tahafut al-Falasifa' ('The Incoherence of the Philosophers'), which had dominated Muslim philosophical thinking for decades: al-Ghazali's late 11th-century treatise had denounced Ibn Sina and al-Farabi for their Greek-inflected metaphysics, which he had found contrary to Islam. Ibn Rushd, himself an avowed Aristotelian, refuted Al-Ghazali's book section by section, showing that there was in fact no conflict between Greek logic and the Qur'an. Ibn Rushd's apology of Aristotelian philosophy, cleverly named "The Incoherence of the Incoherence", was translated from Arabic into Latin in 1328 by the Jewish philosopher Kalonymus ben Kalonymus at the request of King Robert the Wise of Naples, and the translation was first published in 1497 by Locatellus in Venice, as one of Kalonymus' only efforts to see print. This 16th-century edition includes Latin text of 'The Incoherence of the Incoherence', originally published in Venice in a folio edition in 1497. The Aristotelian scholar Eutycus Augustine Niphus was introduced to the text of Averroes' work by his friend the philosopher Jerome Bernardus of Venice and saw that it was 'full of benefit'. Under pressure from his friend, Niphus agreed to present his own interpretation, which in the text follows a series of contentions between Averroes and his fellow philosopher Algazel. A short treatise 'De Sensu agente' on another Aristotelian topics and written by Niphus in 1495 concludes this book. Rare: Just one copy sourced in Rare Book Hub, and 14 copies traced in OCLC, including just one copy in the UK at the University of Manchester.

Arabic manuscript on paper, 143 leaves plus 1 flyleaf, 19 lines to the page written in black slanted naskh, headings and important words in red, occasional marginal commentary, in a black gilt Safavid stamped binding with polychrome filigree doublures. An ownership note on folio 1A reads: The book Analutiqiya, which is the Book of the Syllogism, authored by Aristotle and translated by Ibn al-Muqaffa', passed into the possession of the humblest servant, Ibn Muhammad Baqir Jaafar, in the year nine hundred and eighty-one. The author: Abu al-Walid Muhammad ibn Ahmad ibn Rushd (11261198), known in the Latin West as Averroes, was one of the most influential thinkers of the medieval world. Born in Córdoba, the great intellectual centre of al-Andalus, he trained in law, medicine, theology, and philosophy. His early career combined service as a jurist and physician with a deep engagement in the study of Aristotle, whose works were being rediscovered and systematically commented upon across the Islamic world. Averroes' fame rests above all on his philosophical writings, especially his vast series of commentaries on Aristotle, for which he was hailed in Europe as The Commentator. These ranged from short epitomes to expansive, line-by-line exegeses, and together they provided the most comprehensive account of Aristotelian logic, natural philosophy, and metaphysics available in the Middle Ages. Translated into Hebrew and Latin from the thirteenth century onward, his works shaped the course of scholastic philosophy, influencing figures such as Thomas Aquinas, Siger of Brabant, and later Renaissance humanists. In the Islamic world, Averroes stood at the intersection of philosophy, law, and theology. He defended the compatibility of reason and revelation in works such as Tahafut al-Tahafut (The Incoherence of the Incoherence), written in response to al-Ghazali. He also contributed to medicine with his encyclopedic Kulliyyat (the Colliget in Latin). His intellectual project reflected the dynamism of twelfth-century al-Andalus, where Muslim, Jewish, and Christian scholars shared a common commitment to rational inquiry. Averroes' legacy embodies the transmission of Greek philosophy through the Islamic tradition into Europe, making him a pivotal figure in the history of philosophy. The text: Talkhis Kitab al-Qiyas is Averroes' Middle Commentary on Aristotle's Prior Analytics, the foundational treatise in which Aristotle first articulates the theory of the syllogism, the core of ancient and medieval logical science and the starting point of the Organon. In the Middle Commentaries, Averroes recasts Aristotle's arguments into a clear, pedagogical style designed for teaching, striking a balance between concise epitomes and exhaustive line-by-line exegesis. This tiered approachshort (jami'), middle (talkhis), and long (tafsir)is one of Averroes' major contributions, allowing readers of different levels to engage systematically with Aristotelian logic and helping to establish his reputation as "The Commentator" in the Latin West. Aristotle's Prior Analytics holds a privileged position within the Organon, laying out the rules by which valid conclusions necessarily follow from premisesthe figures and moods of the syllogism. Because logic was regarded not as a science but as the instrument of all the sciences, mastery of the Prior Analytics was essential for philosophical, medical, theological, and legal reasoning throughout late antiquity and the medieval period. By reorganising and clarifying Aristotle's material, Averroes ensured the continued vitality of the Organon-centred curriculum across Arabic, Hebrew, and Latin traditions, keeping the art of demonstration central to intellectual life. The manuscript is especially valuable for its textual history. The opening folio attributes the work to the translation of Ibn al-Muqaffa? (d. c. 757), the celebrated Abbasid-era translator whose renderings of Greek philosophical textsincluding the Organonformed the earliest Arabic corpus of Aristotelian logic. This direct reference links the manuscript to a chain of transmission that stretches from early Abbasid translation efforts through Averroes' systematic commentaries to Timurid scribes who preserved the text for subsequent scholars. The influence of Averroes' logical writings was profound. From the thirteenth century, his commentaries were translated into Hebrew and Latin and became core texts in universities such as Paris and Padua, shaping scholastic debate and giving rise to the current of "Latin Averroism." Many scholastic philosophers, including Thomas Aquinas, encountered Aristotle primarily through Averroes' interpretative lens.

Folio (213 x 310 mm). (1), 108 pp. Contemporary carta rustica binding. The "al-Taysir" ("Theysir") of Ibn Zuhr, and the "al-Kulliyyat" ("Colliget") of Ibn Rushd, here edited by Hieronymus Surianus. This is the fourth edition in all, the first having appeared in Venice in 1490. Printed by the press of Gregorius de Gregoriis, which in the same year had produced the first book entirely printed in Arabic, the famous Fano Book of Hours. - The "Taysir" and the "Kulliyyat" were composed as complements to a comprehensive medical work on the anatomy of organs, health, disease, clinical symptoms, drugs and food, hygiene and therapeutics. Ibn Rushd, not himself a practicing physician, wrote on the generalities of medicine and invited Ibn Zuhr, one of the pre-eminent clinicians and medical therapists of Moorish Spain, to write on the particulars. The resulting book was Ibn Zuhr's most important work, and it was highly influential in the West until the Renaissance. - "Although a true follower of Hippocrates and Galen, [Ibn Zuhr] developed numerous original ideas through his medical experimentation and observation. [He] wrote on the therapeutic value of good diets and on antidotes against poisons, and cautioned against deliberate uses of purgatives in treating the sick, who needed curing medications, not 'poisons' [.] He also recommended tracheotomy" (DSB XIV, 637f.). - Provenance: Hand-drawn armorial shield, "Maureni" (?), Verona, 1656. A clean, appealing copy with insignificant worm damage to binding, affecting the margin of the first two and the last two leaves (professionally repaired; no loss to text). No copy in trade records. - BM-STC Italian 2. Durling 368 (imperfect). Waller 563. OCLC 978244354. Not in Adams or Wellcome.

Zustand: Very Good+. New York: Jewish Theological Seminary of America, 1982. First Edition. Octavo; publisher's tan cloth, black titling; xi,[3],151,[1],155pp. Boards very slightly bowed, ownership signature to front free endpaper, else Very Good or better. Bilingual edition in English and Hebrew.