By Cecilia Martini Bonadeo
The current paintings presents a close account of the on hand information on ʿAbd al-Laṭīf al-Baġdādī’s biography, an overview of his philosophical suggestion, and an in depth research of his remodeling of pre-Avicennian Greek and Arabic metaphysics.
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Additional resources 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)
143 Ibidem, 9. 8–12. 144 Syriani In Metaphysica Commentaria, CAG VI. 1, 54. 20–55. 1; 56. 13–16; 57. 13–15; Asclepii In Aristotelis Metaphysicorum Libros A-Z Commentaria, CAG VI. 2, 226. 15–19; 229. 3–4; 231. 10–232. 1. On the Arabic Tradition of Aristotle’s Metaphysics (8th–9th Centuries) It is well-known that the genesis of Arabic philosophy is connected with the last period of activity of the philosophical schools in Late Antiquity. The famous passage from al-Fārābī’s lost writing Fī Ẓuhūr al-falsafa (On the Appearance of Philosophy),145 reported by Ibn Abī Uṣaybiʿa in his ʿUyūn al-anbāʾ fī tabaqāt al-aṭibbāʾ,146 has been interpreted as a reliable testimony of the nearly continuous link which connected the last philosophical schools of Alexandria to the beginning of Arabic philosophy in Baghdad through Ḥarrān,147 where, according to Tardieu,148 Simplicius had written his commentaries on Aristotle’s writings.
However, Aristotle criticizes Pythagoreans and Platonists elsewhere in his treatise, not just in book 13–14 (and 1), and it may be that Syrianus’ ‘antidote’ extended somewhat further that we now have”. 83 Cf. Saffrey (1990), 173–180. 84 Syriani In Metaphysica Commentaria, CAG VI 1, 80. 4–7. 85 Cf. Longo (2005). 86 This part of D’Ancona’s argument has been rejected by C. Luna and I. Hadot. Luna (2004), 39–79, in particular 73, shows the difference in the division of the lemmas between Alexander’s commentary and Syrianus’, and she maintains that Syrianus did not take from Alexander the literary form of his commentary.
13–16. 126 For the collection of all the passages in which Asclepius describes the productivity of the One cf. Verrycken (1990), 205 note 34. 127 Asclepii In Aristotelis Metaphysicorum Libros A-Z Commentaria, CAG VI. 2, 1. 7–17. 30 chapter one and what represents the highest degree of being: substance. 129 There are different levels of philosophical inquiry: First Philosophy, which considers intelligible substance, philosophical discipline dealing with heavenly bodies, and the study of the world as it comes to be and passes away.