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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.
Syllogism --- Islamic philosophy --- Inference. --- Syllogisme --- Philosophie islamique --- Inférence (Logique) --- History. --- Histoire --- Inference --- History --- Islamic philosophy -- History. --- Syllogism -- History. --- Philosophy --- Philosophy & Religion --- Logic --- Inférence (Logique) --- Ampliative induction --- Induction, Ampliative --- Inference (Logic) --- Argumentation --- Reasoning --- Logic, Symbolic and mathematical --- Syllogism - History --- Islamic philosophy - History
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Attitudes toward homosexuality in the pre-modern Arab-Islamic world are commonly depicted as schizophrenic. On the one hand, Arabic love poetry, biographical works, and bawdy satires suggest that homosexuality was a visible and tolerated part of Arab-Islamic elite culture before the nineteenth century. On the other hand, Islam supposedly considers homosexuality an abomination and prescribes severe punishment for it. El-Rouayheb shows that this apparent paradox is based on the anachronistic assumption that homosexuality is a timeless, self-evident fact to which a particular culture reacts with some degree of tolerance or intolerance. Drawing on poetry, belles lettres, biographical literature, medicine, physiognomy, dream interpretation, and Islamic legal, mystical, and homiletic texts, he shows that the culture of the period lacked the concept of homosexuality. Instead, paramount importance was given to distinctions that are not captured by that term--between active and passive sexual roles, between passionate infatuation and lust, and between penetrative and nonpenetrative intercourse.--From publisher description.
Homosexuality --- Sodomy --- Homosexuality in literature --- History --- Homosexuality in literature. --- Buggery --- Pederasty --- Sex crimes --- Same-sex attraction --- Sexual orientation --- Bisexuality --- History. --- Homosexuality - Arab countries - History --- Sodomy - Arab countries - History --- Religious aspects --- Islam
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For much of the twentieth century, the intellectual life of the Ottoman and Arabic-Islamic world in the seventeenth century was ignored or mischaracterized by historians. Ottomanists typically saw the seventeenth century as marking the end of Ottoman cultural florescence, while modern Arab nationalist historians tended to see it as yet another century of intellectual darkness under Ottoman rule. This book is the first sustained effort at investigating some of the intellectual currents among Ottoman and North African scholars of the early modern period. Examining the intellectual production of the ranks of learned ulema (scholars) through close readings of various treatises, commentaries, and marginalia, Khaled El-Rouayheb argues for a more textured - and text-centered - understanding of the vibrant exchange of ideas and transmission of knowledge across a vast expanse of Ottoman-controlled territory.
Intellectual life --- Muslim philosophers --- Muslim scholars --- Learning and scholarship --- Turkey --- Africa, North --- Intellectual life. --- Learning and scholarship. --- Muslim philosophers. --- Muslim scholars. --- History --- 1600-1699. --- North Africa. --- Turkey.
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Logic --- History of philosophy --- Islam
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Turkey --- North Africa
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The study of Islamic philosophy has recently entered a new and exciting phase. Both the received canon of Islamic philosophers and the grand narrative of the course of Islamic philosophy are in the process of being radically questioned and revised. The bulk of twentieth-century Western scholarship on Arabic or Islamic philosophy focused on the period from the ninth century to the twelfth. It is a measure of the transformation that is currently underway in the field that the present Handbook gives roughly equal weight to every century from the ninth to the twentieth. The Handbook differs from previous overviews in another significant way: It is work-centered rather than person- or theme-centered. This format is intended to give readers a better sense of what a work in Islamic philosophy looks like, and of the issues, concepts, and arguments that are at play in works belonging to various periods and subfields within Islamic philosophy.
Islamic philosophy. --- Philosophie islamique --- Islamische Theologie --- Islamische Philosophie --- Islamische Theologie. --- Islamische Philosophie. --- Islam --- History of philosophy --- Islamic philosophy --- Arabic philosophy --- Muslim philosophy --- Philosophy, Islamic --- E-books --- Philosophy, Arab --- Doctrines --- Islam - Doctrines
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Ibn Wāṣil (d. 1298), perhaps better known today as a historian and an emissary to the court of King Manfred in southern Italy, was also an eminent logician. The present work is a critical edition of his main work in the field, a commentary on his teacher Khūnajī's (d. 1248) handbook al-Jumal. The work helped consolidate the logic of the "later scholars" (such as Khūnajī). It also shows that commentators did much more than merely explain the original work and instead regularly discussed and assessed received views. Ibn Wāṣil's work was an influential contribution to a particularly dynamic chapter in the history of Arabic logic.
Logic --- World history --- History
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Philology-the discipline of making sense of texts-is enjoying a renaissance within academia after decades of neglect. World Philology charts the evolution of philology across the many cultures and historical time periods in which it has been practiced, and demonstrates how this branch of knowledge, like philosophy and mathematics, is an essential component of human understanding. Every civilization has developed ways of interpreting the texts that it produces, and differences of philological practice are as instructive as the similarities. We owe our idea of a textual edition for example, to the third-century BCE scholars of the Alexandrian Library. Rabbinical philology created an innovation in hermeneutics by shifting focus from how the Bible commands to what it commands. Philologists in Song China and Tokugawa Japan produced startling insights into the nature of linguistic signs. In the early modern period, new kinds of philology arose in Europe but also among Indian, Chinese, and Japanese commentators, Persian editors, and Ottoman educationalists who began to interpret texts in ways that had little historical precedent. They made judgments about the integrity and consistency of texts, decided how to create critical editions, and determined what it actually means to read. Covering a wide range of cultures-Greek, Roman, Hebrew, Arabic, Sanskrit, Chinese, Indo-Persian, Japanese, Ottoman, and modern European-World Philology lays the groundwork for a new scholarly discipline.
Philology --- History. --- filologi --- historisk framstilling
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