tahafut al tahafut (18 Ergebnisse)

14 x 2 x 19 cm., Broschiert. Zustand: Befriedigend. Einband geknickt, Ecken leicht angestoßen. Seiten sehr sauber - leichte Lesespuren, Indonesisch. LL-1-2-3 Wir akzeptieren nur Vorkasse. id Gewicht in Gramm: 399.

Zustand: Very Good. Most items will be dispatched the same or the next working day. A copy that has been read, but is in excellent condition. Pages are intact and not marred by notes or highlighting. The spine remains undamaged.

256 S./pp., Originalbroschur (publisher's paper covers), ungeschnitten (untrimmed), gutes Exemplar (fine), Sadarat al - tab`at al - ula li - kitab Tahafut al - Falasifat sanat 1927 tahta `unwan Algazel: Tahafot al - Falasifat . par Maurice Bouyges. Sprache: englisch.

Taschenbuch. Zustand: Neu. Druck auf Anfrage Neuware - Printed after ordering - Studienarbeit aus dem Jahr 2011 im Fachbereich Orientalistik / Sinologie - Islamwissenschaft, Universität Bern, Sprache: Deutsch, Abstract: Die Frage nach dem Ursprung und Charakter der kausalen Verknüpfungen isteine der zentralsten Fragen der klassischen islamischen Theologie. Sie ist deswegen sozentral, weil sie ausschlaggebend für Vorstellungen von einem allmächtigen Gott undvon Reichweite und Grenzen seiner Allmacht ist. Die 'as'aritischen Theologen haben inAuseinandersetzung mit den Lehren der Mutazila ein Denksystem entwickelt, das alsislamischer Okkasionalismus bekannt geworden ist. Diesem Okkasionalismus zufolgewird alles, was in der Zeit erschaffen worden ist, von Gott zu jedem Augenblick neuerschaffen. Was als kausale Ursache von etwas anderem erscheint, ist in der Tat nureine Folge von der Gewohnheit Gottes in seiner Erschaffung.1Die islamischen Philosophen, die sich der aristotelischen Philosophieverschrieben hatten, sahen in der Welt eine gesetzmässige innere Ordnung, die nichtmehr veränderbar ist. Die Dinge in der Welt besitzen eine eigene Natur, von der aus siemit Notwenigkeit auf andere Dinge einwirken und auf sie reagieren. Gott ist die ersteUrsache der Welt und die gesamte Existenz geht aus Seinem Wissen mit Notwendigkeithervor. Die kausalen Verknüpfungen sind die sekundären Ursachen; sie sind notwendigund entziehen sich der Kontrolle Gottes. Die Verpflichtung zu dieser Philosophie hattezor Folge, dass sie die im Koran erwähnten Prophetenwunder, die nicht mit unsbekannten Naturgesetzen erklärbar waren, entweder verleugneten oder sie allegorischinterpretierten.Das siebzehnte Kapitel von azali stellt eine Stellungnahme eines Gelehrtender neben seiner Hauptschulung in asaritischer Richtung auch tiefgründige Kenntnissein anderen Disziplinen vorwies, zu der Frage nach den kausalen Verknüpfungen. azaliverleugnet hier den notwendigen Charakter der kausalen Verknüpfung in der Naturoder zumindest jene Version der islamischen Philososphen, die er im Visier hat - mitder Begründung, dass eine solche Notwendigkeit in der Natur die göttliche Allmacht mitEinschränkungen versieht. Dies geschieht v.a. dann, wenn die Wunder, die im Koranerwähnt werden, durch Philosophen entweder dem gewöhnlichen Verlauf derNaturgesetze entsprechend umgedeutet oder wenn dies nicht machbar ist, allegorischinterpretiert werden.==1 vgl. Fakhry, Majid: 'Islamich Occasionalism and its Critique by Averroes and Aquinas'. London, 1958. S.22-55.

Zustand: New. Diane CollinsonClose analysis of the work of fifty major thinkers in the field of Eastern philosophy make this an excellent introduction to a fascinating area of study. The authors have drawn together thinkers from all the major Eastern philosophical tr.

Zustand: New.

Einband - fest (Hardcover). Zustand: New.

Buch. Zustand: Neu. Neuware - Die Inkohärenz der Philosophen (vollendet Anfang 1095) ist das philosophische Hauptwerk al- azalis. In 20 Kapiteln unterzieht er grundlegende Konzeptionen seiner philosophischen Zeitgenossen und Vorgänger einer kritischen Prüfung und weist den Absolutheitsanspruch ihrer angeblich unwiderlegbaren Schlussfolgerungen zurück. Damit schafft er eine beeindruckende Synthese aus kritischem Denken und der Verteidigung religiöser Ansprüche. Die Auswahl stellt die bedeutendsten Kapitel des Werkes in einer fundierten, gut lesbaren Übersetzung zusammen.

8vo (18,4 x 12,6 cm). 14 ff., riq'a script, 17 lines on a page, black ink, text markers (Qala-aqulu) in red ink. Dark brown, half-leather binding. "Gloss on a Philosophical Work" by Mustafa Ibn Yusuf al-Bursawi, a Turkish theologian. He also wrote an important refutation on Ibn Rushd (Averroes) and his "Tahafut al-Tahafut". Greek philosophy had entered the Islamic society through the adoption of the neo-platonic worldview by the great philosophers of Muslim Spain. - Minor worming (not affecting text), some glosses near beginning; ff. 5-10 loose.

In 12° (13x7,4 cm); (12), 250, (2 b.) pp. Legatura coeva in piena pergamena rigida con titolo manoscritto al dorso. Un piccolo tunnel di tarlo al margine interno di diverse carte, solitamente nella parte bianca ma che in una decina di carte tocca una lettera di testo per pagina, non particolarmente fastidioso e nel complesso, esemplare, in buone condizioni di conservazione. Bianche le c. pi greco1 e L6. Prima edizione, uscirono tre edizioni nello stesso anno e tutte e tre sono considerate prime edizioni in quanto nessuno studio è stato in grado di stabilire una cronologia delle stesse, di questo celebre e curioso, scritto filosofico del famoso teologo e giurista luterano di Coburgo, Johann Hilpert (1627-1680) . Scrive Justin E. H. Smith a pagina 6 del suo studio "The Pre-Adamite Controversy and the Problem of Racial Difference in 17thCentury Natural Philosophy": "There were at least a dozen important treatises in the latter half of the 17th century seeking to refute La Peyrère's thesis. Three of these were of particular significance, all published in 1656: Philippe Le Prieur's Animadversiones in librum Prae-Adamitarum, Johann Hilpert's Disquisitio de Prae-Adamitis. and the revealingly titled work of Anton Hulsius, Non ens prae-adamiticum, sive confutatio vani et socinizantis cujusdam somnii, quo S. Scripturae praetextu in cautioribus nuper imponere conatus est anonimus fingens ante Adamum primum homines fuisse in mundo". Del lavoro di Hilpert parla anche Arturo Graf, citando però l'edizione di Amsterdam, nel suo "Miti, Leggen de e Superstizioni del Medioevo. Volume I. Il mito del Paradiso Terrestre, il Riposo dei Dannati, La Credenza nella Fatalità, Torino, Hermanno Loescher, Firenze, Roma, 1892: "Inventore dei preadamiti fu Isacco de la Peyrère (1594-1676), il quale, fondandosi sopra un passo della Epistola di San Paolo ai Romani, mise fuori la opinione che uomini fossero esistiti prima di Adamo, e la sostenne in un libro stampato la prima volta nel 1653, e intitolato Preadamitae, sive exercitationes super vv. 12, 13 et 14, cap. V, epistolae D. Pauli ad Romanos. Questa opinione suscitò grande scandalo e infinite dispute, e diede materia a numerosi libri, alcuni dei quali scritti in tempi assai prossimi a noi. Eccone alcuni: Filippo Le Prieur (sotto il nome di Eusebio Romano), Animadversiones in librum praeadamitarum, Parigi, 1656; Hilpert, Disquisitio de praeadamitis, Amsterdam, 1656; Hulsius, Non-ens prae-adamiticum, sive confutatio vani cujusdam somnii, quo quidam Anonymus fingit ante Adamum primum homines fuisse in mundo, Lugduni Batavorum, 1656; Gelpke, Ueber die Erde oder das Menschengesch lecht vor Adam, Braunschweig, 1820". Le teorie dei preadamiti furono conosciute durante il medioevo, attraverso il testo "Kuzari" del poeta e rabbino andaluso Yehuda Ha-Levi, fra i massimi pensatori della filosofia ebraica medioevale. Quest'opera, completata intorono al 1140, prende, a sua volta spunto dal lavoro di di Tahafut al-Falasifah di al-Ghazali, massimo esponente del pensiero islamico nei Paesi arabi dell'Asia occidentale durante il Medioevo. Il testo di Ha-Levi è un dialogo immaginario nel quale il rabbino, ricostruisce un dibattito filosofico organizzato dal re dei Cazari, popolazione semi-nomade di origini turche, fra tre teologi: uno cristiano, uno mussulmano ed uno ebreo. In questo dialogo il re "chiede al rabbino se sia preoccupato dalla rivendicazione, da parte degli Indiani, di essere in possesso di artefatti e costruzioni antichi di milioni di anni; il rabbino afferma che si tratta di affermazioni senza senso, propugnate da gente senza un libro riguardo al quale "molte persone avessero la stessa opinione". In questo stesso libro Halevi attacca molte idee contenute nel libro intitolato Agricoltura nabatea, composto o tradotto da Ibn Wahshiyya nel 904: queste idee, attribuite ai Sabei, affermavano l'esistenza di persone nate prima di Adamo e di genitori di Adamo, oltre che l'origine indiana di Adamo stesso; Halevi respi.

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 the past 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. Himself an avowed Aristotelian, Ibn Rushd 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 the early 14th century by the Jewish philosopher Kalonymus ben Kalonymus, and the translation was first published in 1497 by Locatellus in Venice, as one of Kalonymus' only efforts to see print. This is the undated second issue of that publication, and much rarer that the first: only ten copies are known in libraries worldwide, one of which (in St Andrews) is severely incomplete, containing only the appendix ("De sensu agente" by Agostino Nifo, the editor, who also provides a lengthy commentary). No copies in America. Auction catalogues list a single, incomplete copy, lacking four leaves. A landmark work of cross-cultural philosophy, reconciling theology and rationalism; of principal importance for sixteenth-century Aristotelian thought.A fine copy in excellent condition.l Bod-inc A-631; CCIR N-16; Günther (L) 3423; GW M26980; IBE Post-incunables 187; IGI IV,146; ISTC ia01412500; Martín Abad, 112; Proctor 5104; Reichling 643; Sheppard 4247; USTC 761883; cf. Genequand, C., (transl.), Ibn Rushd's Metaphysics: A Translation with Introduction of Ibn Rushd's commentary on Aristotle's Metaphysics (Leiden, 1986); Hissette, R., A propos de l'édition 'Princeps' (1497) des 'Destructiones destructionum' d'Averroès. Contribution au 'GW' (notice 3106), in: Florilegium mediaevale. Ètudes offertes à Jacqueline Hamesse à l'occasion de son éméritat, eds. José Meirinhos & Olga Weijers (Louvain-la-Neuve, Féd. Int. des Instituts d'Études Médiévales, Textes et Études du Moyen Âge, n. 50, 2009), pp. 297-322; Khalidi, M. A., Ibn Rushd, The Incoherence of the Incoherence (CUP 2015), pp. 155-180. Near contemporary limp vellum. With numerous woodcut initials. Printed in Gothic type, in 2 columns. Pages: 130 ll. With: NIPHUS, Augustinus. De sensu agente.

Small folio. 130 ff. (signatures: a-p8, q10). Gothic type, 2 columns. With numerous woodcut initials. Near contemporary limp vellum. 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 the past decades: al-Ghazali's late 11-century treatise had denounced Ibn Sina and al-Farabi for their Greek-inflected metaphysics, which he had found contrary to Islam. Himself an avowed Aristotelian, Ibn Rushd 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 the early 14th century by the Jewish philosopher Kalonymus ben Kalonymus, and the translation was first published in 1497 by Locatellus in Venice, as one of Kalonymus' only efforts to see print. This is the undated second issue of that publication, and much rarer that the first: only ten copies are known in libraries worldwide, one of which (in St Andrews) is severely incomplete, containing only the appendix ("De sensu agente" by Agostino Nifo, the editor, who also provides a lengthy commentary). No copies in America. Auction catalogues list a single, incomplete copy, lacking four leaves. - A landmark work of cross-cultural philosophy, reconciling theology and rationalism; of principal importance for sixteenth-century Aristotelian thought. - A fine copy in excellent condition. - UK private collection. - Reichling 643. GW M26980. IGI IV, 146. IBE Post-incunables 187. CCIR N-16. Martín Abad, 112. Günther (L) 3423. Bod-inc A-631. Sheppard 4247. Proctor 5104. ISTC ia01412500. USTC 761883. Muhammad Ali Khalidi, Ibn Rushd, The Incoherence of the Incoherence (CUP 2015), pp. 155-180. C. Genequand (transl.), Ibn Rushd's Metaphysics: A Translation with Introduction of Ibn Rushd's Commentary on Aristotle's Metaphysics (Leiden, 1986). Roland Hissette, A propos de l'édition 'Princeps' (1497) des 'Destructiones destructionum' d'Averroès. Contribution au 'GW' (notice 3106), in: Florilegium mediaevale. Ètudes offertes à Jacqueline Hamesse à l'occasion de son éméritat, eds. José Meirinhos & Olga Weijers (Louvain-la-Neuve, Féd. Int. des Instituts d'Études Médiévales, Textes et Études du Moyen Âge, n. 50, 2009), pp. 297-322.