By Cecilia Martini Bonadeo
The current paintings offers an in depth account of the on hand information on ʿAbd al-Laṭīf al-Baġdādī’s biography, an summary of his philosophical inspiration, and a close research of his remodeling of pre-Avicennian Greek and Arabic metaphysics.
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Extra info for ʿAbd al-Laṭīf al-Baġdādī’s Philosophical Journey: From Aristotle’s Metaphysics to the ‘Metaphysical Science’ (Islamic Philosophy, Theology and Science: Texts and Studies, Volume 88)
137 Ibidem, 158. 18–23. 138 Verrycken (1990), 207–208. 139 From the very beginning of his commentary on book Alpha Meizon, we may assume that he considers the Metaphysics as a unitary work: the science described in it by Aristotle has one object. Nevertheless, Aristotle uses different names for this science: he calls it sophia, philosophy, First Philosophy, science of being qua being, or theology. 140 In Alexander’s view, the fact that the object of the Metaphysics is being qua being and, at one and the same time, the immaterial and divine substance, should not be understood as a mere identification between being qua being and the first substance.
26 chapter one deficiencies that Syrianus notes in Aristotle’s treatise are expressed in the distinction he sometimes makes between the ‘demonic’ Aristotle and the ‘divine’ Platonists and Pythagoreans. This distinction indicates a subordinate rank in philosophical insight, as demons are subordinate to gods. From these observations we can conclude that no new complete commentary on Aristotle’s Metaphysics is required in the philosophical curriculum. Alexander of Aphrodisias’ Commentary will suffice for explaining the text.
2–3. 91 Asclepii In Aristotelis Metaphysicorum Libros A-Z Commentaria, CAG VI 2. On the transmission of ancient treatises through the notes of a disciple attending the course of his teacher cf. Richard (1950), 191–222. On the interpretation of Aristotle’s Metaphysics in the circle of Ammonius cf. Kraemer (1961); Verrycken (1990), 199–231. 92 Alexandri Aphrodisiensis In Aristotelis Metaphysica Commentaria, CAG I, 440–837. The attribution of books Ε-Ν published under the name of Alexander of Aphrodisias to Michael of Ephesus was maintained by Praechter (1906), 861–907, and confirmed by Luna (2001), 53–71, 197–212.
ʿAbd al-Laṭīf al-Baġdādī’s Philosophical Journey: From Aristotle’s Metaphysics to the ‘Metaphysical Science’ (Islamic Philosophy, Theology and Science: Texts and Studies, Volume 88) by Cecilia Martini Bonadeo