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These arguments were intended to create an aggregate effect; no single argument in the work could, or was expected to, deal a coup de grace to logic. Both, however, are false.
These postulates require a distinction to be drawn between quiddity and its existence, and also between essential and necessary, insepar- able attributes. However, if Nawbakhtl adduced further criticisms—and it is quite possible inb he did—Ibn Taymiyya may have made use of them without acknowledging the source. Thus far we have seen him as an advocate of the position that the only non-divine, certain, and exhaustive universals are those employed in mathematics and geometry.
But when genus and difference or, alternatively, form and matter logiicans to it, it then comes into existence mentally or extramentally, respectively. Muhammad Ibn ‘Aqil b.
Ibn Taymiyya against the Greek Logicians
Propositions, negative or affirmative, if not self-evident, necessarily require proof. Since the utility of the definition lies in the clarification of the nominatum, and since naming is a matter of language and convention, what is to be considered then is the intention and language of the one who names.
See Marmura’s section in Haymiyya Iranica, iii. Each argument was thought to carry an independent weight, and therefore the more arguments that were adduced the stronger the case against logic became.
Ibn Taymiyya Against the Greek Logicians – Wael B. Hallaq – Oxford University Press
These were obviously intended as sections or sub-chapters rather than as independent chapters. Dispatched from the UK in 3 business days When will my order arrive?
We can identify two kinds of philosophical material that made itself useful to Ibn Taymiyya.
See Brockelmann, Geschichte, i. If the hearer does not know the validity of the definition through the definer’s statement, which may be true or false, then it is impossible for the hearer to apprehend the definiendum through the statement of the definer.
While perhaps agreeing with this, Ibn Taymiyya does not accept ‘blackness’ as a necessary accidental attribute, for when one sees a black object, blackness will be more strongly affirmed in the mind than vreek so-called essence of ‘colour’. Furthermore, it seems well-nigh impossible to establish any link between Ibn Taymiyya and Sextus.
But this is not what they mean here. But analogy, Ibn Taymiyya goes taymiyja to say, is surely more informative as it includes the mention of at least one particular upon which the conclusion is based, whereas the syllogism, also probable, makes no fhe of particulars. I can only find it in hardcover and it is quite expensive!
Wael B. Hallaq (ed.), Ibn Taymiyya Against the Greek Logicians – PhilPapers
This entry has no external links. This developed conception of analogy, together with his considered opinion that in the natural, objective world there can be only refutable universal propositions, amounts to a position—which he does, indeed, take—that analogy and the categorical syllogism are equivalent and interchangeable. Academic Skip to main content.
If the form is irrelevant, and if the so- called universal premiss in the syllogism is not really universal, then how does the syllogism differ from analogy?
In this case, the real essence changes in accordance with the alteration of the quality of ripeness, a quality not reflected in the English usage. Users without a subscription are not able to see the full content. The formation of the concept ‘intellect’ is of this kind, and this is an admission on their part that the genus of the concept does not depend on real definition. The early theologians were not willing to tackle definitions according to the method of the logicians, as did the later theologians who thought this method to be sound, when it is, in fact, erroneous.
Classical, Early, and Medieval Poetry and Poets: We define tables, for instance, mainly on the basis of our interest in them and the function they have in our lives, without any regard to their colours.
Sign in to use this feature. See the revealing passage in Jahd, Translation, par.
He gives two reasons for his view, the first of which, interestingly, is identical to Ibn Taymiyya’s argument advanced in par. In the Christian West, on the other hand, the gredk towards rejecting Greek logic seems to have begun sometime after Ibn Taymiyya’s death.