By Peter Heath
Islamic allegory is the made of a cohesive literary culture to which few contributed as considerably as Ibn Sina (Avicenna), the eleventh-century Muslim thinker. Peter Heath the following deals an in depth exam of Avicenna's contribution, paying targeted recognition to Avicenna's psychology and poetics and to the ways that they encouraged traces of theological, mystical, and literary idea in next Islamic—and Western—intellectual and non secular history.
Heath starts off through displaying how Avicenna's writings healthy into the context and common historical past of Islamic allegory and explores the interplay between allegory, allegoresis, and philosophy in Avicenna's proposal. He then offers a quick advent to Avicenna as an old determine. From there, he examines the ways that Avicenna's cosmological, mental, and epistemological theories locate parallel, if various, expression within the disparate codecs of philosophical and allegorical narration. incorporated during this e-book is an indication of Avicenna's allegorical perform. This takes the shape of a translation of the Mi'raj Nama (The publication of the Prophet Muhammad's Ascent to Heaven), a quick treatise in Persian usually attributed to Avicenna.
The textual content concludes with an research of the literary measurement Avicenna's allegorical thought and perform by way of interpreting his use of description metaphor. Allegory and Philosophy in Avicenna is an unique and significant paintings that breaks new floor by means of using the innovations of recent literary feedback to the examine of Medieval Islamic philosophy. it will likely be of curiosity to students and scholars of medieval Islamic and Western literature and philosophy.
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Additional info for Allegory and Philosophy in Avicenna (Ibn Sina): With a Translation of the Book of the Prophet Muhammad's Ascent to Heaven
16. Gohlman, Life, 52-53, also 51-52, where al-Iuzjani remarks that at one time Avicenna was responsible for the business affairs of one of his patrons. 17· Gohlman, Lift, 24-27· 18. , 82 and 88-93 respectively. , "Avicenna," Encyclopedia Iranica, 3,1: 94-99; and Nancy G. : Princeton University Press, 1987). 19. Al-Juzjani complains about the "afflictions" of Avicenna's bureaucratic services and his master's consequent lack of time for philosophy, but it is unclear whether Avicenna himself shared these sentiments; see ash-Shifa): al-Madkhal, 1-2, trans.
Ahmad Amin and Ahmad az-Zain, 3 vols. ) I: 107-29; trans. D. S. Margoliouth, "The Discussion between Abu Bishr Matta and Abu Sa'id al-Sirafi," Journal of the Royal Asiatic Society (1905) 79-129; see also Muhsin Mahdi, "Language and Logic in Classical Islam," in G. E. , Logic in ClassicalIslamic Culture (Wiesbaden: Otto Harrassowitz, 1970) 51-83. 31. Werner Jaeger, Paideia: The Ideals of Greek Culture, trans. Gilbert Highet, 3 vols. (New York and Oxford: Oxford University Press, 1943-45); Gilbert Murray, Five Stages of GreekReligion, jrd ed.
12. Gohlrnan, Lift, 35-89; Gohlman's notes provide brief background information concerning Avicenna's other patrons. 13. This according to the report of the Buyid prince Fakhr ad-Daula Abu Kilijir, as related by Ahmad ibn 'Umar ibn 'Ali Nizami-yi 'Arudi (fl. mid-eth/rzth century) in Chahar Maqala, ed. , 1927) 92-93; trans. E. G. Browne, Revised Translation of the Chahar Maqala t(Four Discourses")ofNi~ami-iJAru4i of Samarqand, E. J. w. , 1921) 92. Not noted for its accuracy or reliability, this work does provide a very good idea of the anecdotes that came to surround Avicenna in the century following his death.
Allegory and Philosophy in Avicenna (Ibn Sina): With a Translation of the Book of the Prophet Muhammad's Ascent to Heaven by Peter Heath