An account of what Arabic scholars have written, either as commentators or as more independent authors, on the subjects treated in Aristotle's Meteorology, this work investigates how they were influenced by one another and by previous Greek commentators. For each subject a survey is given of the content of the Greek commentaries (by Alexander, Philoponus and Olympiodorus) as well as of a later treatise, ascribed to Olympiodorus and extant only in Arabic. Then, the Arabic version of Ibn al-Bitrīq is investigated; it was one of the sources used by the Arabic writers which are discussed after that: al-Kindī, Ibn Sīnā and later scholars who were inspired by him, Ibn Bājja and Ibn Rušd. Two Arabic treatises on subjects from the Meteorology are edited and translated.
Aristotle's Physics and Its Reception in the Arabic World presents a survey of what Arabic philosophers, as commentators of Aristotle's Physics, have contributed to philosophy and science in the Middle Ages. It investigates to what extent they influenced one another and to what extent they were influenced by previous Greek commentators. Besides Ibn Bājja's commentary on the Physics, which had up to now only partially been edited, the commentaries of Ibn as-Samḥ, Abū Bišr Mattā, Abū l-Faraj ibn aṭ-ṭayyib and Ibn Rušd are surveyed and discussed. The book also contains an account of an Arabic paraphrase of Philoponus' commentary on the Physics, which is of special interest because this commentary was partly lost. A special feature of the book is the edition of the unpublished parts of Ibn Bājja's commentary.
Paul Lettinck has restored a lost text of Philoponus by translating it for the first time from Arabic (only limited fragments have survived in the original Greek). The text, recovered from annotations in an Arabic translation of Aristotle, is an abridging paraphrase of Philoponus' commentary on Physics Books 5-7, with two final comments on Book 8. The Simplicius text, which consists of his comments on Aristotle's treatment of the void in chapters 6-9 of Book 4 of the Physics, comes from Simplicius' huge commentary on Book 4. Simplicius' comments on Aristotle's treatment of place and time have been translated by J.O. Urmson in two earlier volumes of this series."--Bloomsbury Publishing.
Paul Lettinck has restored a lost text of Philoponus by translating it for the first time from Arabic (only limited fragments have survived in the original Greek). The text, recovered from annotations in an Arabic translation of Aristotle, is an abridging paraphrase of Philoponus' commentary on Physics Books 5-7, with two final comments on Book 8. The Simplicius text, which consists of his comments on Aristotle's treatment of the void in chapters 6-9 of Book 4 of the Physics, comes from Simplicius' huge commentary on Book 4. Simplicius' comments on Aristotle's treatment of place and time have been translated by J. O. Urmson in two earlier volumes of this series.
An account of what Arabic scholars have written, either as commentators or as more independent authors, on the subjects treated in Aristotle's Meteorology, this work investigates how they were influenced by one another and by previous Greek commentators. For each subject a survey is given of the content of the Greek commentaries (by Alexander, Philoponus and Olympiodorus) as well as of a later treatise, ascribed to Olympiodorus and extant only in Arabic. Then, the Arabic version of Ibn al-Bitrīq is investigated; it was one of the sources used by the Arabic writers which are discussed after that: al-Kindī, Ibn Sīnā and later scholars who were inspired by him, Ibn Bājja and Ibn Rušd. Two Arabic treatises on subjects from the Meteorology are edited and translated.
Aristotle's Physics and Its Reception in the Arabic World presents a survey of what Arabic philosophers, as commentators of Aristotle's Physics, have contributed to philosophy and science in the Middle Ages. It investigates to what extent they influenced one another and to what extent they were influenced by previous Greek commentators. Besides Ibn Bājja's commentary on the Physics, which had up to now only partially been edited, the commentaries of Ibn as-Samḥ, Abū Bišr Mattā, Abū l-Faraj ibn aṭ-ṭayyib and Ibn Rušd are surveyed and discussed. The book also contains an account of an Arabic paraphrase of Philoponus' commentary on the Physics, which is of special interest because this commentary was partly lost. A special feature of the book is the edition of the unpublished parts of Ibn Bājja's commentary.
Paul Lettinck has restored a lost text of Philoponus by translating it for the first time from Arabic (only limited fragments have survived in the original Greek). The text, recovered from annotations in an Arabic translation of Aristotle, is an abridging paraphrase of Philoponus' commentary on Physics Books 5-7, with two final comments on Book 8. The Simplicius text, which consists of his comments on Aristotle's treatment of the void in chapters 6-9 of Book 4 of the Physics, comes from Simplicius' huge commentary on Book 4. Simplicius' comments on Aristotle's treatment of place and time have been translated by J. O. Urmson in two earlier volumes of this series.
Die Festschrift vereinigt 29 Beitrage, die folgende Sachgebiete betreffen: arabische und mittelalterlich-europaische Mathematik, Uberlieferungsgeschichte der indisch-arabischen Ziffern, die arabisch-islamische Astronomie, die volkstumliche arabische Himmelskunde, das Astrolab und seine Nomenklatur, antike und spatgriechische astronome Traditionen, weitere Fragen bzw. Texte zur Uberlieferung der Wissenschaften im griechisch-syrisch-arabisch-lateinischen Traditionsraum. Alle Arbeiten sind originell und beruhen auf einschlagigen Originalquellen. Mehrere griechische, syrische, arabische und lateinische Texte bzw. Auszuge daraus sind auch ediert. Die Sammlung enthalt somit wichtige, neue Bausteine fur unser Gesamtbild von den arabischen Wissenschaften, ihrem Nachleben in Europa und weiteren Ausstrahlungen auf die europaische Geistesgeschichte.
This book is the product of a relatively long history of pilgrimage research in a Dutch theological setting. It is intended as a report for an international audience on this long-running programme. Two lines are followed in the book. The first is the track of liturgical studies, in which an historical, European ethnological and anthropological approach has predominated. The second is a social science track, with specific content coming from psychology of religion. The combination of these two lines has been extremely fruitful. In addition to results of various surveys of contemporary pilgrimage practice and the expansion of research into ritual and cultural context in which modern pilgrims find themselves, special attention is also bestowed on historiographic issues involved in orienting pilgrimage research, and its theoretical and methodological aspects. The places of pilgrimage examined here are Wittem, Dokkum and Amsterdam in The Netherlands, Banneux in Belgium, Lourdes and La Salette in France, and Santiago de Compostela in Spain. The central question which informs the whole study is to what extent one can perhaps speak of a new type of pilgrim today, the "modern pilgrim".
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