By Oliver Leaman
Even if Islamic philosophy represents probably the most very important philosophical traditions on this planet, it has basically particularly lately started to obtain recognition within the non-Islamic international. it is a re-creation of a profitable introductory publication, accelerated and up to date to take account of contemporary scholarship. It specializes in what's considered as Islamic philosophy's golden age, and should attract scholars and to any basic reader drawn to this philosophical culture.
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Additional info for An Introduction to Classical Islamic Philosophy 2nd Ed.
These had different purposes. The long commentary was a detailed exposition of the text suitable for those skilled in philosophy, while the middle commentary dealt with the main ideas but did not precisely follow all the text. The short commentaries allowed Averroes to express what he thought were the implications of Aristotelianism for contemporary issues, and so were much freer in structure. One of the interesting aspects of Averroes’ approach to these Aristotelian texts is his attempt to get away from the Neoplatonic modes of interpretation and seek the ideas of Aristotle himself, not an easy task since the post-Aristotelian commentators had had An introduction to classical Islamic philosophy a great effect on how Aristotle was understood, and even how he had been translated into Arabic, in the Islamic world.
There is a text supposedly with the name ‘Eastern philosophy’ which is no longer extant, if it ever really existed, so it is difficult to know what the truth is on this issue. But it is certainly true that there are significant mystical aspects to much Islamic philosophy which needs to be acknowledged if we are to understand it as a whole. While his thought came to be regarded as inferior to that of Averroes in the West, in the Islamic world it played a large part in the creation of the Illuminationist philosophy which continues to be significant today, especially in the Persian world.
We shall see how these philosophical positions were built up by Aristotle, al-F¯ar¯ab¯ı and Avicenna, and how al-Ghaz¯al¯ı seeks to marshal philosophical arguments to disprove them and theological arguments to show they are equivalent to unbelief. Then we shall consider the counter-attacks of Averroes and the attempt to reconcile religion with Aristotelian metaphysics. Secondly, we shall concentrate on the conflict between reason and revelation in the area of moral philosophy, and especially over the issue of what constitutes human happiness.