A History of. Islamic Philosophy. SECOND EDITION l\1ajid Fakhry. Longman London r Columbia University Press New f akhry, Majid. /\history oflslamic . The first comprehensive survey of Islamic philosophy from the seventh century to the present, this classic discusses Islamic thought and its effect on the cultural. PDF download for A History of Islamic Philosophy Majid Fakhry New York: Columbia University Press, Article Information.
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Majid Fakhry is professor emeritus of philosophy at the American University of Beirut and adjunct professor at Georgetown University. He is the author of several. F. E. Peters; Majid Fakhry. Pp. xv, $ Fakhry. Majid. A History of Islamic Philosophy This content is only available as a PDF. A history of Islamic philosophy. [Majid Fakhry] -- Islam is the religion of over nine hundred million Muslims, and was the latest of the three monotheistic faiths to.
In his exposition, the author depended for the most part on primary available sources in the original languages.
A history of Islamic philosophy
In this case he relied heavily on the Arabic language. The translated excerpts that were frequently used in this book are of the highest calibre. In addition to consulting primary Arabic sources, the author also consulted a number of manuscripts in other languages such as Persian, English, French, German and Spanish.
In writing the intellectual history of Islamic philosophy, Professor Fakhry was faced with one major obstacle. Often scholars allege that the writing of any general history of Islamic philosophy must be dubiously viewed.
For a great part of the material involved must await critical textual analysis before one can adequately evaluate it. Hence the critics charge that anyone who writes about Islamic philosophy is taking a risk. The author admits of this difficulty. Yet he adds that "a fair amount of material is now available, either in good editions or manuscripts, and the collation of the two should make interpretation relatively accurate" p.
He further claims that "the writing of a general history that would give scholars a comprehensive view of the whole field is a prerequisite of progress in that field, since it is not possible otherwise to determine the areas in which further research must be pursued or the gaps which must be filled" p.
Fakhry's A History of Islamic Philosophy will not only help scholars supply that missing gap in textbooks on history of philosophy, but it should also help dispel some of the standard misconceptions about Islamic philosophy. I will only mention briefly three such misconceptions.
First, the claim that Arab philosophy is unproductive of any original ideas, that it is simply tantamount to a duplication of Greek philosophy, is philosophically inaccurate and hence does not render justice to the fact that "Islamic philosophy can be said to have followed a distinctive line of development which gave it that unity of form which is a characteristic of the great intellectual movements in history" p.
Second, the claim that Arab philosophy terminated with Ibn Ruschd is equally inaccurate, for recent scholarship on Arabic philosophy has revealed the philosophic treatises of important philosophers pursuant to the decline of Ibn Ruschd's philosophy. Third, the claim that Arabic philosophy is essentially Islamic i.
One should add, in concluding Project MUSE promotes the creation and dissemination of essential humanities and social science resources through collaboration with libraries, publishers, and scholars worldwide. Forged from a partnership between a university press and a library, Project MUSE is a trusted part of the academic and scholarly community it serves.
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A History of Islamic Philosophy by Majid Fakhry (2004, Paperback)
He is the author of several books, including Averroes: He has recently published a translation of the Qur'an entitled An Interpretation of the Qur'an: A Bilingual Edition.Discursive knowledge, on the hand is knowledge which is the result of prolonged reflection, or, stated differently, knowledge which rests on necessary or empirical knowledge.
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It was as though most of Greek dialectic could no longer be exorcised without recourse to the formula of exorcism which it had itself enunciated in the first place. Can the twentieth-century student of Islam, or the Muslim modernist for that matter, arrogate to himself the right to advance his own interpretation as the only valid one, or must be always dutifully accept the traditional interpretation s as the only authoritative one s?
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