By Peter Heath
Islamic allegory is the manufactured from a cohesive literary culture to which few contributed as considerably as Ibn Sina (Avicenna), the eleventh-century Muslim thinker. Peter Heath the following bargains a close exam of Avicenna's contribution, paying certain awareness to Avicenna's psychology and poetics and to the ways that they prompted lines of theological, mystical, and literary suggestion in next Islamic—and Western—intellectual and non secular history.
Heath starts off by way of displaying how Avicenna's writings healthy into the context and common heritage of Islamic allegory and explores the interplay between allegory, allegoresis, and philosophy in Avicenna's notion. He then presents a short creation to Avicenna as an historic determine. From there, he examines the ways that Avicenna's cosmological, mental, and epistemological theories locate parallel, if varied, expression within the disparate codecs of philosophical and allegorical narration. integrated during this ebook is a demonstration 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 brief treatise in Persian often attributed to Avicenna.
The textual content concludes with an research of the literary size Avicenna's allegorical concept and perform by means of interpreting his use of description metaphor. Allegory and Philosophy in Avicenna is an unique and demanding paintings that breaks new flooring via employing the concepts of contemporary literary feedback to the examine of Medieval Islamic philosophy. will probably be of curiosity to students and scholars of medieval Islamic and Western literature and philosophy.
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Additional resources for Allegory and Philosophy in Avicenna (Ibn Sina): With a Translation of the Book of the Prophet Muhammad's Ascent to Heaven
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. 14. Gohlman, Lift, 68-73· 15. , 92. 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).
For many centuries this technique was regarded as the only possible access to the mythical world. It prevailed throughout the Middle Ages, and was still in full vigor at the beginning of our modern era. An Essay on Man: An Introduction to a Philosophy of Human Culture (New Haven, Conn. and London: Yale University Press, 1944) 73-74. Cassirer uses the term myth here in the specific technical sense that he outlines in his "Philosophy of Symbolic Forms"; from our viewpoint, however, his description is also relevant as a portrayal of the relationship of logos and muthos.
Only the Necessary Existent "exists" unconditionally. It is the "First Principle," One and Eternal, admitting neither multiplicity (kathra) nor change (taghayyur). It is also "Pure Intellect," simultaneously Intellecter, Intellect, and Intelligible ((aqil) (aql) ma(qul), Lover and Beloved ((ashiq)ma(shuq),Enjoyer and Enjoyed (mul- Structure and Representation of the Cosmos 37 tadhdh, ladhidh), and as such All-Knowing, Wise, Good, Benevolent, and AlI-Powerful. As the only cosmic entity that has "real" existence, it is the primary and, ultimately, the only, Cause of all things.
Allegory and Philosophy in Avicenna (Ibn Sina): With a Translation of the Book of the Prophet Muhammad's Ascent to Heaven by Peter Heath