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Life. Saʿd ibn Manṣūr ibn Saʿd ibn al-Ḥasan ibn Hibat Allāh Ibn Kammūna al- Baghdādī was a Jewish philosopher who presumably held an administrative. Physician and man of letters, Ibn Kammuna left a number of writings on philosophy and religion. His treatise comparing Judaism, Christianity and Islam caused. Critical Remarks by Najm al-Din al-Katibi on the Kitab al-Ma’alim. Together with the Commentaries by Izz al-Dawla ibn Kammuna. by Sabine Schmidtke.

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More particularly, I am interested in the paradox or tension between the sempiternal, indestructible quasi-divine soul, and the ethical norms that demand that the soul be improved–and Ibn Kammuna’s assertion that the “accidents” can carry on to a new bodily instantiation.

This treatise is concise in length but encyclopedic in character. The next next three sections examine the most important prophetic traditions: However, here as elsewhere, he takes note kammunaa the abilities of gifted people to grasp issues that remain recalcitrant to others who are not so endowed.

If everything goes well, this page should display the bibliography of the aforementioned ibnn as it appears in the Stanford Encyclopedia of Philosophy, but with links added to PhilPapers records and Google Scholar for your convenience. Hence both hads and tajriba aim to function as sources for hidden knowledge within scientific systems that kwmmuna based upon ultimately Aristotelian logic.

Help Center Find new research papers in: There remains the technical distinction, in that hadsand hads specifically, is said to disclose the middle term of the syllogism. For one matter, even in cases where hads is invoked, we rarely if ever can determine just what the syllogism is for which hads has revealed the middle term.

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Arabic and Islamic Philosophy, special topics in: Earlier editions must not be dismissed as worthless unless one can provide examples to prove such an extreme claim. The presentation is dispassionate and eschews any polemical tone.

The ibm of these includes veridical dreams, divination, and other cases in which the unknown is revealed. His philosophy belongs to the elaboration, refinement, and defense of the Avicennian tradition, led in his day by Nasir al-Din al-Tusi, with whom he corresponded.

He concludes that we are still in need of a reliable edition.

Ibn Kammūna, Saʿd – Brill Reference

However, one should not make too much of this. It promises to be a rich source for the exposition of Ishraqi philosophy and for a broad range of topics debated by thinkers of the period.

Finally, the present article hopes to add to his intellectual portrait the deep piety evident in his ethical treatises, which draw upon Jewish, Islamic, and non-denominational philosophic sources. Evaluation and Image in Modern Scholarship 4.

Ibn Kammuna

The legitimacy of the so-called fourth figure of the syllogism, the possibility of alchemical transmutation of metals, and the nature of time are among the topics on which Ibn Kammuna offers lengthy disquisitions. In the intervening years, not a few editions of writings by Ibn Kammuna have appeared. And, indeed, as Lukas Muehlethaler has shown in a series of publications, Ibn Kammuna labored to shore up the demonstrations of psychological doctrines throughout.

Log In Sign Up. Why I Am Not a Muslim, p. Roth review of Medieval Exegesis and Religious Difference: It is not difficult to find kammjna examples of the application of hads in The New Wisdom ; it has much harder to see how hads is to be integrated consistently into a comprehensive scientific program.


Tajriba does appear in the passage just cited, but it is not mentioned at all ibb the shorter pietistic treatise, Ithbat al-mabda Establishing the First Principle. In this paper, to be presented next week in Adelaide, I try to extract passages from Ibn Kammuna’s Kalimat wajiza that bear on the stable self or identity.

The Science of the Soul 5. By using this site, you agree to the Terms of Use and Privacy Policy. Just how much Jewish ethics, biblical, rabbinic, and medieval, Ibn Kammuna has included is difficult to determine.

The treatise on the two major trends within Judaism in his day is considerably shorter. However, in the query under scrutiny, al-Razi is speaking specifically about Muhammad. Moreover, changing the title of a book in mid-course without any justification all agree, for example, that Ibn Kammuna himself gave no title to the work commonly referred to as the New Wisdom introduces confusion with no compensatory payoff.

This approach has reaped some important insights, for example, the combination of Avicennan and Suhrawardian statements in connection with the notion of existence. However, it has recently been suggested that it is more likely to be lammuna to the execution of one of his patrons.

Enhanced bibliography for this entry at PhilPaperswith links to its database.