Search results
Apr 19, 2024 · Scholars of Islamic Golden Age translated ancient Greek works. This knowledge was easily spread across the Muslim world because Arabs had learned the art of making paper quickly and effectively from the Chinese, allowing them to disperse manuscripts quite quickly. Europeans later learned this paper-making technique from the Arabs.
The Greek astronomer Hipparchus 190 BC – c. 120 BC work, were later made into several scientific texts by the Greek Claudius Ptolemy’s called the Almagest, which contained the original Greek and Latin names for stars, It contain a star catalogue of 1022 stars, described by their positions in the constellations, In the 9th century it was adopted by the Arabs and translated from the original ...
This situation created one of the conditions for ‘Europe’, hitherto only a term of Greek scientific geography, and, from the fifteenth century, provided the basis for a definition of a ‘European’ identity in confrontation with the Muslim Orient, and of Europe as the only legitimate heir of the Greek mind. Intellectuals of the Muslim Middle Ages had a similar conception of themselves ...
Feb 23, 2009 · Greek Theory and Islamic Practice, Brill, Leiden, New York, Köln. Lettinck, P., 1994, Aristotle’s Physics and its Reception in the Arabic World, with an edition of the unpublished parts of Ibn Bajja’s Commentary on the Physics, Brill, Leiden, New York – Köln.
The initial reception of Greek–Hellenistic philosophy in the Islamic world was mixed. It was frowned upon at first as being suspiciously foreign or pagan, and was dismissed by conservative theologians, legal scholars and grammarians as pernicious or superfluous.
Feb 23, 2009 · Greek Theory and Islamic Practice, Brill, Leiden, New York, Köln 1994. Lettinck, P., 1994, Aristotle's Physics and its Reception in the Arabic World, with an edition of the unpublished parts of Ibn Bajja's Commentary on the Physics, Brill, Leiden, New York – Köln 1994.
On the reception of this model in al-Farabi and in Avicenna see Reisman (2005), Gutas (2005), Bertolacci (2006). It has been advanced by Gutas (1998b), 242–52, followed by Bertolacci (2006), 149–211, that al-Farabi counts as a turning point in the Arab reception of Greek metaphysics, in so far as the latter, at variance with al-Kindi, realized that metaphysics does not collapse with ...
