[First posted in AWOL 2 April 2011. Updated 15 January 2014]
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Studia graeco-arabica is the journal on line of the European Research Council Advanced Grant 249431 Greek into Arabic. Philosophical Concepts and Linguistic Bridges. It features critical articles and reviews on the transmission of philosophical and scientific texts from and into various languages – Greek, Syriac, Arabic, and Latin – from late Antiquity to the Middle Ages and Renaissance.
Studia graeco-arabica 3 / 2013Concetta Luna
The Peripatetic philosopher Boethus of Sidon (mid-first century BC), a pupil of Andronicus of Rhodes, is well-known for his commentary on Aristotle’s "Categories", whose fragments are transmitted by later commentators together with testimonia about it. In his exegesis of the "Categories", Boethus especially focused on the category of relation (Cat. 7), on which he wrote a specific treatise, arguing against the Stoics for the unity of the category of relation. The present paper offers a translation and analysis of Boethus’ fragments on relation, all of which are preserved in Simplicius’ commentary on the "Categories".Studia graeco-arabica 3 / 2013Sur la lecture tardo-antique du Peri Hermeneias d’Aristote: Paul le Perse et la tradition d’ AmmoniusHenri Hugonnard-Roche
The aim of this paper is to provide the critical edition, with translation and commentary, of a short Syriac treatise by Paul the Persian (6th century) about Aristotle’s Peri Hermeneias. The text is edited from a unique manuscript, preserved in a convent near Mosul (Iraq): Notre-Dame des Semences 53. The commentary examines in detail Paul’s Syriac text by comparison with the Greek commentaries by Ammonius and Stephanus on the Peri Hermeneias. From this comparison, the evident influence of the Greek Ammonian tradition on the Syro-oriental philosophical milieu will become clear. The study will also substantiate the claim that, in Paul’s eyes, the treatise of Aristotle does not deal with propositions, seen as the components of the syllogism, but with the contradictory pairs of propositions. Moreover, Paul approaches the analysis of contradiction by interpreting the propositions in terms of their material subject.Studia graeco-arabica 3 / 2013Marco Di Branco
In recent past the already abundant bibliography on the Ismā‘īlī Nizārī sect, known in the Western world since the 12th century with the inappropriate and hostile definition of ‘Assassins sect’, was enriched by fundamental contributions of Farhad Daftary, co-director and head of the Department of Academic Research and Publications at the Institute of Ismaili Studies. However, in his work are not even mentioned some Byzantine sources on the sect, which are of considerable interest, and that scholarship has taken into account only seldom. The present paper can be regarded as a sort of small Appendix to Daftary’s work. It consists of two distinct parts: the first is dedicated to the image of the Ismāʿīlīs in the Byzantine sources (Anna Comnena, John Phokas and Niketas Choniates); the second one is an analysis of the dossier concerning a Fatimid dā‘ī sent to Constantinople.Studia graeco-arabica 3 / 2013Martino Diez
The Coptic Historian al-Makīn Ǧirǧis ibn al-ʿAmīd (1206 - after 1280) is the author of a universal history known as al-Maǧmūʿ al-Mubārak (‘The blessed collection’). This work is divided into two parts: a section on pre-Islamic history, still unpublished, and a summary of Islamic history, edited by Erpenius in 1625 and completed by Claude Cahen. The article analyzes the two recensions of the first part of the Maǧmūʿ through the comparison of three manuscripts, in particular as regards the sections on Hellenistic, Roman and Byzantine history. After discussing the particular version of the Testimonium Flavianum which can be found in the longer recension of the Maǧmūʿ, the article traces the fortune of al-Makīn in subsequent Islamic historiography, especially al-Qalqašandī, al-Maqrīzī and Ibn Ḫaldūn.Studia graeco-Arabica 3 / 2013Griechische Wissenschaft in arabischer Sprache. Ein griechisch-arabisches Fachwörterbuch der internationalenWissensgesellschaft im klassischen IslamGerhard Endress, Rüdiger Arnzen, Yury Arzhanov
The project “Glossarium Graeco-Arabicum” was launched in 1980 at the Seminar für Orientalistik und Islamwissenschaft (Ruhr-Universität Bochum, Germany). First supported by the Deutsche Forschungsgemeinschaft (German Research Foundation) for several years, it forms since 2010 a part of the ERC Project Ideas “Greek into Arabic. Philosophical Concepts and Linguistic Bridges” (Advanced Grant 249431). The object of the project “Glossarium Graeco-Arabicum” is to make available the lexical, grammatical and conceptual content of the Arabic translations of Greek scientific and philosophical works, made from the eighth to the tenth century A.D., and forming the basis of the scientific activity in Mediaeval Islam. A group organized by Gerhard Endress (Bochum) and working in cooperation with Dimitri Gutas (Yale University, New Haven, Conn.) compiled the lexical materials first on index cards (ca. 80,000), and then started to prepare the Greek and Arabic Lexicon , presenting the lexical data in a rationalized and systematic way. This is published in print by E.J. Brill since 1992. The online Database “Glossarium Græco-Arabicum” makes available the files which have not yet been published in the analytical reference dictionary GALex, and comprises Arabic roots from the letter ǧīm to the end of the Arabic alphabet. The database provides search facilities for Greek words, Arabic words and roots, as well as the authors and titles of the source texts.Studia graeco-arabica 3 / 2013G2A: a Web application to study, annotate and scholarly edit ancient texts and their aligned translations. Part I. General model of the computational philology applicationAndrea Bozzi
This paper presents the general model of a Web application for computational philology and describes the modules implemented by ILC-CNR in Pisa for the ERC project Ideas “Greek into Arabic. Philosophical Concepts and Linguistic Bridges” ADG 249431 (acronym: Greek into Arabic). The main principles on which the model is based are modularity, flexibility and development of the software according to open source criteria. These elements make it possible to include additional components in the modular structure, as well as components essential to the Greek into Arabic project (modularity), thus allowing the application to extend its functions to many other philological fields, from classical and medieval philology to genetic criticism and philology of ancient printed texts (flexibility). Dissemination of this application, especially in the research and academic fields, is guaranteed by the fact that its development is performed using internationally acknowledged systems of standard mark-up language and tools with no copyright restrictions (open source). In Part II a preliminary version of the user manual of G2A Web application is provided.Studia graeco-arabica 3 / 2013Simone Marchi
The present contribution describes the current operating procedures of the G2A application. The system is still under development at the Institute of Computational Linguistics (ILC/CNR, Area della ricerca di Pisa); therefore, all the functions described in this provisional user manual should be considered as an exemplification of the general model described by Andrea Bozzi in Part I.Studia graeco-arabica 3 / 2013Federico Boschetti
This article discusses methodological aspects of the Greek into Arabic Web Application related to the annotation system. Collaborative environments for the philological studies manage multiple versions both of the reference edition with digital variants and of linguistic and exegetical annotations. The system must verify and maintain the consistency of interrelated information, which can change asynchronously. Strategies to align different versions of texts and annotations, in order to update the internal references and notify the users to verify the content consistency, are illustrated. Structural aspects that involve the granularity and overlapping of annotations are discussed, taking into account also that linguistic annotations automatically generated by morphological parsers can be the basis for extended comments in natural language. Finally, the article illustrates which features related to the annotation system are yet implemented in the G2A Web Application.Studia graeco-arabica 3 / 2013Computational contributions for Arabic language processing Part I. The automatic morphologic analysis of Arabic textsOuafae Nahli
The aim of this paper is to describe our work on the project “Greek into Arabic”, in which we faced some problems of ambiguity inherent to the Arabic language. Difficulties arose in the various stages of automatic processing of the Arabic version of Plotinus, the text which lies at the core of our project. Part I highlights the needs that led us to update the morphological engine AraMorph in order to optimize its morpho-syntactic analysis. Even if the engine has been optimized, a digital lexical source for better use of the system is still lacking. Part II presents a methodology exploiting the internal structure of the Arabic lexicographic encyclopaedia Lisān al-ʿarab, which allows automatic extraction of the roots and derived lemmas. The outcome of this work is a useful resource for morphological analysis of Arabic, either in its own right, or to enrich already existing resources.Studia graeco-arabica 3 / 2013Ouafae Nahli, Emiliano Giovannetti
The following sections illustrate a part of the study on the morphology of the Arabic language which is carried on within the framework of the ERC project Greek into Arabic. Philosophical Concepts and Linguistic Bridges ADG 249431. We used the Arabic lexicographic encyclopaedia Lisān al-ʿarab and, thanks to the regularity of its structure, we developed a system for the extraction of morphologically labelled word sequences, to be exploited for morphological analysis purposes.Studia graeco-arabica 3 / 2013Angelo Mario Del Grosso
This paper illustrates indexing routines developed for the G2A Web Application, a philological system totally open source designed by the Team of the ILC-CNR of Pisa within the context of the ERC project Greek into Arabic. Philosophical Concepts and Linguistic Bridges (Ideas AdG 249431). Section 1 introduces the concept of ‘index’ in this peculiar field. The indexing process implemented by the ILC-CNR Team for the G2A Web Application is illustrated in Section 2. Section 3 discusses the component of textual criticism.Studia graeco-arabica 3 / 2013Henri Hugonnard-Roche, Yury ArzanhovStudia graeco-arabica 3 / 2013Cristina D'Ancona, Cleophea Ferrari, Cecilia Martini BonadeoStudia graeco-arabica 3 / 2013A. Ulacco, M. Zambon, G. Chemi, C. Ferrari, C. D'Ancona, J. Janssens ...
[Angela Ulacco] M. Regali, Il Poeta e il Demiurgo. Teoria e prassi della produzione letteraria nel Timeo e nel Crizia di Platone, Academia Verlag, Sankt Augustin 2012 (International Plato Studies 30), p. 213 / [Marco Zambon] D. Dainese, Passibilità divina, Città Nuova, Roma 2012 (Fundamentis novis, 2), p. 306 / [Germana Chemi] Agostino, La trinità, a cura di Giovanni Catapano e Beatrice Cillerai, Bompiani (Il pensiero occidentale), Milano 2012, p. 1315 / [Germana Chemi] Sebastian R.P. Gertz, Death and Immortality in Late Neoplatonism. Studies on the Ancient Commentaries on Plato’s Phaedo, Brill, Leiden - Boston 2011, p. 223 / [Cleophea Ferrari] Grundriß der Geschichte der Philosophie begründet von Friedrich Überweg, völlig neu bearbeitete Ausgabe herausgegeben von Helmut Holzhey. Philosophie in der islamischen Welt 1 (8. -10. Jahrhundert), herausgegeben von Ulrich Rudolph unter Mitarbeit von Renate Würsch, Basel 2012, p. 612 / [Cristina D'Ancona] Revelation and Falsification. The Kitāb al-qirā ʾāt of Aḥmad b. Muḥammad al-Sayyārī. Critical Edition with an Introduction and Notes by Etan Kohlberg and Mohammad Ali Amir-Moezzi, Brill, Leiden - Boston 2009, p. vii + 363, Arabic Text, p. ٢٠١ - ١ (Texts and Studies on the Qurʾān, 4) / [Marco Di Branco] Le Roman d’ Alexandre à Tombouctou. Histoire du Bicornu. Le manuscript interrompu, trad. de G. Bohas, A. Saguer et A. Sinno, Arles, Editions Actes Sud - École Normale Supérieure de Lyon - Bibliothèque Mamma Haidara, Paris 2012 (Les Manuscrits de Tombouctou), p. 240 / [Cecilia Martini Bonadeo] Olga Lizzini, Avicenna, Carocci Editore, Roma 2012 (Pensatori, 28), p. 339 / [Jules Janssens] Teresa De Franco, Primati e principi della medicina di Avicenna (Ibn Sina), Levante Editore, Bari 2009 (Hermes. Collana di Ermeneutica della storia, 1), p. 168 / [Elisa Coda] Angela Guidi, Amour et Sagesse. Les Dialogues d’amour de Judah Abravanel dans la tradition salomonienne, Brill, Leiden - Boston 2011 (Studies in Jewish History and Culture, 32), p. 363.
Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsHenri Dominique SaffreyStudia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsConcetta LunaStudia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsMais qui était donc le gendre de la sœur de Priscus? Enquête sur les philosophes d’Athènes au IVe siècle après J.-Chr.Richard Goulet
We happen to lack information about philosophical life in Athens during the IVth century A.D., and the Neoplatonic school of Plutarch, Syrianus and Proclus is rather loosely connected to earlier philosophical currents such as Porphyrian or Iamblichean Neoplatonism. E.R. Dodds once searched for “missing links” in this local intellectual history. A prosopographical study of a few second rank individuals, like Priscus the Thesprotian, trained in the Iamblichean school of Aidesius in Pergamon, or Iamblichus II of Apamea, grandson and nephew of two direct disciples of Iamblichus I of Chalcis, who both seem to have taught philosophy in Athens in the second part of the century and who could have been relatives by marriage, may help to put some flesh on the bones of a scarce documentation.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsLorenzo Ferroni
This article aims to show how, in two different passages, the text attested by the Medieval sources can be retained, notwithstanding the doubts of several scholars who tried to amend it. A closer look at the text and its syntax allows the reader to follow the course of Plotinus’ arguments and to reach a better understanding of their meaning.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsRiccardo Chiaradonna
The anonymous commentator on Plato’s "Parmenides" provides a sophisticated interpretation of Plat., Parm. 142 B 5-6, in which he aims to show that the One-Being can (under certain conditions) be thought to participate in the first One above Being (Anonym., In Parm., XI-XII). In doing so, the commentator sets out two different explanations of the verb μετέχειν. The first explanation is closely reminiscent of the Peripatetic doctrine of essential predication, whereas the second one may contain an adaptation of the Stoic lektón (a theory which Longinus, Porphyry’s first master, significantly linked to the theory of Ideas).Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsLucrezia Iris Martone
Iamblichus’ philosophic positions are increasingly studied nowadays, after having been clouded by his religious claims in favour of ‘theurgy’. The De Anima proves to be crucial in order to evaluate his philosophy. However, this work is only fragmentarily recorded, in the order given by Stobaeus. This article advances a new tentative order of the fragments, different from Festugière’s one, that is endorsed in the 2002 edition by Finamore and Dillon.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsMarco Zambon
The present survey investigates the quotations, references, and mentions of Aristotle’s name and the use of his doctrines in Didymus the Blind’s writings. It is clear from this that the latter had direct knowledge of the Organon and probably also of the Nicomachean Ethics. It is also possible that Didymus had studied other works of Aristotle, but there is less evidence of this. Almost all of the explicit quotations are found in the commentaries on the Psalms and the Ecclesiastes, i.e. in Didymus’ lectures; on the contrary, the commentaries composed to circulate in written form make no explicit reference to Aristotle.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsFilippo Ronconi
Parisinus gr. 1853, a key witness to the Corpus Aristotelicum, is usually believed to be the medieval copy of an ancient Corpus. Nevertheless, the analysis of its codicological, paleographic and textual features strongly suggests that it is built up out of smaller items, probably copied in different milieux from different exemplars, and combined in a single manuscript by an unknown scholar in tenth century Constantinople.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsHenri Hugonnard-Roche
The commentary on Porphyry’s "Isagoge" by Probus (VIth century) is the only one important Syriac commentary preserved of that period, but the major part of the text remained so far inedited. The aim of this paper is to set out the whole text from the manuscripts and to give an idea of its contents by putting it in its historical context. The paper examines briefly the relationship between Probus’ commentary and the Greek commentaries by Ammonius, Elias and David, and shows that the Syriac text fits into the Alexandrian tradition.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsCarmela Baffioni
This article contains general remarks on the manuscript & 105 sup. preserved in the Biblioteca Ambrosiana, Milan. It contains (i) a version of Porphyry’s "Isagoge"; (ii) a titleless text; and (iii) a treatise "On virtues" considered as pseudo-Aristotelian by R. Traini. The translation of the "Isagoge" is anonymous and defective. Up to now, al-Dimašqī’s translation is known, which Abū l-Faraǧ ibn al-Ṭayyib may have used for his commentary, recognized in the Bodleian manuscript Marsh 28. The version provided in the Ambrosiana manuscript seems to differ from al-Dimašqī’s, and may be earlier. A solution to the problem is found in the second text contained in the manuscript. It is a translation of the "De Interpretatione" up to 17 b 14, and it perfectly coincides with the fragment in the Berlin manuscript Syr. 88, edited by Hoffmann in 1869. The identity between these texts that appear as testimonies of a version different from the one by Isḥāq ibn Ḥunayn, and directly derived from Syriac, allows to hypothesize that the ‘Porphyrius Ambrosianus’ can also be a copy of the version of the Isagoge preserved in the Berlin manuscript, as is shown by some formal and stylistic similarities. Further studies will establish whether the authorship of these versions can be reported to a single author, who may have influenced Isḥāq ibn Ḥunayn. The numerous similarities of the ‘Porphyrius Ambrosianus’ with Ibn al-Ṭayyib are also remarkable: the latter may have known that version. It is to be noted, finally, that the third text contained in the Ambrosiana manuscript is also linked to Ibn al-Ṭayyib, and is found in the Berlin manuscript too. The Ambrosiana manuscript might be a partial copy of the manuscript Syr. 88.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsMarco Di Branco
The nature and precise activitiy of the bayt al-ḥikma (House of Wisdom) is matter of debate. Earlier scholarship connected to it the translations from Greek of scientific and philosophical works, a position challenged by D. Gutas, who presents this library as a part of the Sasanian administrative apparatus adopted under the early ‘Abbāsids with no direct involvement in the translations from Greek. This paper claims that there is no hard evidence pointing to a Sasanian origin of this institution, and contends that some scholars working in it had an active role in the translation movement from Greek into Arabic.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsPlatonizing Aristotle. The Concept of ‘Spiritual’ (rūḥānī) as a Keyword of the Neoplatonic Strand in Early Arabic AristotelianismGerhard Endress
Working with the assumption that translation is interpretation, it is shown in this article that rūḥ and its cognate words translate not only πνεῦμα, but also the words for the intellectual activity (e.g., νοερός), and even the words for the divine realm, a move that paves the way to the Neoplatonized Aristotle of the Arabic tradition.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsLe traité de Plotin Sur les trois substances qui sont des principes dans le corpus néoplatonicien arabeCristina D'Ancona
The paper examines the Arabic version of Plotinus’ treatise "On the Three Principal Hypostases" (V 1). First, a survey of the works that contain this version is presented: the "pseudo-Theology" of Aristotle and the “Sayings of the Greek Sage”. Then, a passage is examined, which features in both works. It deals with the generation of Intellect from the One, describing the Intellect as the “first image” of the One. This topic features also in passages of the "Theol." and the “Sayings” that antecede the translation itself. This implies that the author of these passages was already acquainted with a Plotinian text that, in the flow of both works as they have come down to us, comes later. The author lays emphasis on the idea of Intellect as the “first image” of the One, transforming it into the topic of the immediate creation of Intellect, and of the creation of everything else through Intellect. This doctrine, that will be inspiring for Avicenna, lies at the core of the "Liber de Causis".Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsCecilia Martini Bonadeo
The problem of the translation into Arabic of the Greek philosophical terminology and in particular of the verb 'to be', and the reflection on the possible conditioning that every natural language can operate in a completely unconscious way in thinking and in the formulation of concepts was faced by Arabic-speaking philosophers well before by the modern linguists. By analyzing the Arabic direct and indirect tradition of "Metaphysics Delta" 7, in which Aristotle speaks of the different meanings of being, τὸ ὄν, this study tries to test the awareness of these problems in the early translators of Greek philosophical and scientific heritage into Arabic language, such as the Christian Usṭāṯ, translator of the circle of al-Kindī, and in the following generations of philosophers such as al-Fārābī, Avicenna and Averroes.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe Segonds'Sostanza', 'Essenza' e 'Quiddità' nelle diverse lingue delle letterature filosofiche medievali: una proposta di comparazione storico-linguisticaMauro Zonta
The linguistic history of three main Aristotelian philosophical terms, ‘substance’, ‘essence’ and ‘quiddity’, in the Medieval written languages of Europe and of Near and Middle East has not yet been reconstructed in detail. Here, a tentative reconstruction of it is suggested, through a comparison of their different use in Syriac, Coptic, Classical Ethiopic (ge‘ez), Armenian, Georgian, Arabic, Middle Persian, Sogdian and Sanskrit, as well as in Latin and Medieval Hebrew. From this reconstruction, the evident influence of Greek on European and Near Eastern philosophical terminology is clear, but also the probable influence of some Sanskrit and Middle Persian terms on Medieval Arabic philosophical language is pointed out.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsMeryem Sebti
Avicenna's Risāla fī aḥwāl al-nafs is quite a problematic text. A large part of this epistle is identical with the psychological part of the Kitāb al-Naǧāt. Some scholars think that this epistle has been written before the Naǧat and was inserted by Avicenna afterwards in this book; others, on the contrary, consider that it has been extracted from it. In this paper, chapters I, XIII and XVI of this epistle are inspected in detail, thus allowing to establish that they are not genuinely Avicennian. We therefore consider that the Risāla fī aḥwāl al-nafs, as we know it today, has not been put together by Avicenna himself. The epistle is composed by chapters extracted from the Naǧāt to which three chapters – not written by Avicenna – have been added.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsElisa Coda
This paper examines some fragments of Alexander of Aphrodisias’ lost commentary on Aristotle’s De Caelo preserved in Themistius’ paraphrase of this work. Its aim is to make available the list of Themistius’ explicit quotations of Alexander on the basis of the Hebrew text of the paraphrase, checked against the manuscript Firenze, Biblioteca Nazionale Centrale, II.II.528. It also examines in detail a selection of these passages. It will appear that some of Alexander’s fragments, as preserved by Themistius, can be recovered in their original wording and meaning only on the basis of the Hebrew text. The first two passages, discussed in section 1, are meant to substantiate this claim. The third passage, discussed in section 2, raises a doctrinal question. In the Appendix, I provide a list of Alexander’s passages explicitly quoted by Themistius. For each quotation, the reference to the folios and lines of the Florence MS is given. This is especially necessary, in consideration of the differences between the Hebrew text as edited and as preserved in the MSS.Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsUn néophyte entre l’Italie et la France au milieu du XVIe siècle: la “Réponse de Ludovico Carretto à un talmudiste” (ms. Paris BnF hébr. 753, ff. 1r-19v)Angela Guidi
This article deals with some aspects of the intellectual activity of the Jew convert to Christianity Ludovico Carretto (alias Todros ha-Cohen, c.1500 - post 1553), especially by examining and editing previously unstudied manuscript material. The author reconstructs some aspects of Carretto’s philosophic and kabbalist background, suggesting his dependence from Christian authors as Francesco Zorzi, Petrus Galatin or Cornelius Agrippa. The study of Carretto’s response to an anonymous Jew contained in the ms. Paris BnF hébr. 753 brings to light some new pieces of information on Jewish reaction to the Christian use of Hebrew texts.
Studia graeco-arabica 2 / 2012. In memoriam Alain-Philippe SegondsPatrizia Marzillo
In his own copy of Estienne’s "Poiêsis philosophos", Scaliger laconically comments on fr. 241 Bernabé, inscribing Joseph’s epithet of Gn 41, 45 in Hebrew. Through a reconstruction of Scaliger’s original intention and of the linguistic associations he built, a new etymology for the Orphic divinity Phanes is proposed.
Studia graeco-arabica 1 / 2011Domenico Cufalo
This paper examines the relationship between some scholia to the IIId book of Plato’s Republic, Proclus’ commentary on it, and the so-called Chrestomathia, a work that the manuscripts attribute to the Neoplatonic philosopher himself. The conclusion is that the relationship between the three texts is highly problematic, and that we cannot think of a simple and direct derivation from one another. The author of the scholia probably made use of texts different from those that have come down to us, or alternatively he has reworked his sources in a personal way.Studia graeco-arabica 1 / 2011Cristina D'Ancona
The Arabic version of the Enneads is the earliest datable text in which appears the term "anniyya", that features in Avicenna’s metaphysics and lies in the background of the Latin definition of the Causa prima as esse tantum, typical of the Liber de Causis. This paper examines some examples of the use of "to be" in the Arabic translation of the Enneads. It also discusses the description of the First Cause as ‘pure Being’ or ‘first Being’ in the Arabic Plotinus, and compares it with the Divine Names of the pseudo-Dionysius.Studia graeco-arabica 1 / 2011Ouafae Nahli
This paper examines the Treatise on the "Difference between the two fields of philosophical logic and Arabic grammar" (Maqāla fī tabyīn al-faṣl bayna ṣina‘atay al-manṭiq al-falsafī wa-l-naḥw al-‘arabī) by Abū Zakariyā’ Yaḥyā ibn ‘Adī, providing also the Italian translation of it. It will appear that Yaḥyā ibn ‘Adī’s approach is based on Fārābī’s ideas about the relationship between logic and the sciences of language. Even more important is the fact that the difference established by Yaḥyā ibn ‘Adī’s between logic and grammar both as for the subject (mawḍū‘) and as for the scope (ġarad) counts as the source for Avicenna’s distinction between subject (mawḍū‘) and scope (ġarad) of the metaphysics.Studia graeco-arabica 1 / 2011
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