By Majid Fakhry
The 1st complete survey of Islamic philosophy from the 7th century to the current, this vintage discusses Islamic suggestion and its influence at the cultural points of Muslim existence. Fakhry indicates how Islamic philosophy has from the earliest instances a particular line of improvement, which provides it the cohesion and continuity which are the marks of the good highbrow activities of background.
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Extra info for A History of Islamic Philosophy (3rd Edition)
Henry, pp. ). 97 He refers disparagingly to those who support this view as the materialists or corporealists. The Soul, he argues, cannot reasonably be identified with the harmony which belongs to the body, since it is the principle or cause of such harmony itself. ~)~! Even the view that the Soul is an actuality (or entelecheia) of the body, which is advanced by the "more notable among the philosophers,"99 must be carefully examined. The term "entelecheia" might mean the actuality or form of a natural object or an artifact to which the entelecheia belongs purely passively and with which it is indissolubly bound up.
For one cannot talk of cause without reference to the concept of time, since a cause is assumed to be prior to its effect. Such priority, however, need not necessarily refer to temporal priority. Of the two classes of agents, those which are subject to time and those which are not, only the former can be said to act in time, and accordingly can be described as prior to their effects. 95 In Chapters Two and Three, the author examines the manner in which the Soul becomes cognizant of things in the world of sense and raises three questions: (1) whether, upon rejoining the intelligible world, it retains such cognition; (2) whether the Soul is divisible or not, and (3) whether it is material or immaterial.
The principle or cause of the actuality proper to body. 100 In Chapters Four and Six, the author dwells eloquently on the beauty and excellence of the intelligible world, which rises above the sensible and imparts to it all the perfections with which it is endowed. The intelligible world, according to him, is the locus of forms, which are the prototypes of objects found in the world of nature, and the immaterial paragons of beauty and perfection. This world is, moreover, the abode of spiritual beings-the pure intellects or separate intelligences, which are different &om inferior intellects in that the objects of their knowledge are everlasting and unchanging.
A History of Islamic Philosophy (3rd Edition) by Majid Fakhry