By Oliver Leaman
Even though Islamic philosophy represents essentially the most vital philosophical traditions on this planet, it has in simple terms really lately began to obtain consciousness within the non-Islamic global. this can be a re-creation of a winning introductory e-book, multiplied and up to date to take account of contemporary scholarship. It specializes in what's considered as Islamic philosophy's golden age, and may attract scholars and to any common reader attracted to this philosophical culture.
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APOLOGETICS outlined. 14-16
EARLY CHRISTIAN APOLOGESTICS. 16-18
APOLOGESTICS in the THEOLOGICAL process OF JOHN CHRYSOSTOM. 18-30
THEOLOGY AS UNDERSTOOD via CHRYSOSTOM. CHRYSTOSTOM'S CONSEPT OF APOLOGESTICS. THE INVINCIBILITY OF fact; CONDESCENSION. the 2 elements OF APOLOGETICS. 18-30
CHOISE OF WORKS TO BE STUDIED. 30-40
THE PROLIFIC WRITINGS OF CHRYSOSTOM. RELEVENCE AND MATERIALITY OF THE WORKS selected. 30-40
THE INCOMPREHENSIBILITY OF GOD. 43-78
HISTORICAL historical past. 43-51
THE EUNOMIAN place at the KNOWABILITY OF GOD. THE CHRISTIAN culture at the INCOMPREHENSIBILITY OF GOD. 43-51
CHRYSOSTOM'S HOMILES DE INCOMPREHENSIBILI. 51-78
THE ANOMOEANS AS A HERESY - approach to CHRYSOSTOM'S APOLOGETIC - LOGICAL - PRAGMATIC - non secular - content material OF CHRYSOSTOM'S APOLOGETIC - THE ESCHATOLOGICAL ARGUMENT -THE restrict OF HUMAN KNOWLEGDE - the idea that OF degree - GOD'S ATTRIBUTES ARE INCOPREHENSIBLE TO males - THE IMPIETY OF INVESTIGATING GOD - PERIERGIA: history OF THE ACCUSATION - GOD is meaningless TO THE HEAVENLY POWERS - GOD IS COPREHENDED purely via THE SON AND THE SPIRIT, OR by means of HIMSELF - it truly is most unlikely to call GOD'S ESSENCE. 51-78
GENERAL advent. 79-82
QUOD NEMO LAEDITUR NISI A SE IPSO. 82-105
LITERATY style - subject - research. 82-105
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Additional info for An Introduction to Classical Islamic Philosophy 2nd Ed.
What is interesting theologically about this theory is that God is distant from his creation, he only has an indirect relationship with what he creates, and anything closer would compromise his absolute unity. Another restriction which exists is that our thinking can ascend no higher than to the level of the active intellect, which as we can see from the description of the hierarchy of being is not very high. So we cannot get closer to an adequate description of what is higher than the active intellect, and in particular of God.
Another pitfall is to over-emphasize the oblique view which the fal¯asifa had of Plato and Aristotle. As we have seen, they were obliged to study their works in translation and with the accretion of some Neoplatonic texts passing as Aristotelian. In addition, the philosophical curriculum which was passed on to them came from a wide variety of different and conflicting sources, with an approach to the interpretation of Aristotle very different from that which exists today. Some commentators Especially in his The correct balance, trans.
E. God) and everything else, being which is necessary through the action of something else, but contingent in itself. This theory was developed in complex ways by ibn S¯ın¯a, and in many ways has represented the party line of falsafa, ibn Rushd being a notable exception. Al-F¯ar¯ab¯ı’s thought was considerably extended and transformed by Ab¯u ‘Al¯ı al-H . usain ibn S¯ın¯a (Avicenna). He is without doubt one of the most significant philosophers produced in the Islamic world. He was born near Bukhara in / and showed a precocious fascination with learning of all kinds, something which was to characterize his very varied intellectual output for the rest of his life.
An Introduction to Classical Islamic Philosophy 2nd Ed. by Oliver Leaman