By Henrik Lagerlund
Examine on medieval philosophy has complicated tremendously within the final thirty years, yet there has now not been a entire encyclopedia summarizing the present study to be had. This two-volume reference paintings fills that void. The Encyclopedia of Medieval Philosophy covers all parts of philosophy within the center a while and a part of the Renaissance, starting from 500 to 1500 CE. It includes basic entries on medieval philosophers and medieval philosophies and at the keyword phrases and ideas within the topic zone, however it additionally offers extra in-depth information and analyses of specific theories. in addition, in an effort to achieve an perception into the social and cultural context of the cloth, entries are integrated at the instructing of philosophy, the occupation of philosophers, and where of philosophy in the universities. whole with cross-references among key terms and comparable essays to permit effective searches, this Encyclopedia is exhaustive, exceptional, and straight forward. it really is integral for students of medieval philosophy and of the heritage of principles, and it's also priceless for a person drawn to medieval principles and proposal.
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Additional info for Encyclopedia of Medieval Philosophy: Philosophy between 500 and 1500
Leipzig, pp 299– 302, 358; (1970), trans. Dodge B. New York, pp 82, 377, 435, 599, 701–709 Ibn al-Qift:¯ı (1903) Ta’rı¯kh al-Hukama¯’, ed. Lippert J, Dieterich’sche ˙ Verlagsbuchhandlung, Leipzig, pp 271–277 Adamson P (2008) Platonic pleasures in Epicurus and al-Ra¯zı¯. In: In the age of al-Fa¯ra¯bı¯: Arabic philosophy in the fourth/tenth century. The Warburg Institute-Nino Aragno Editore, pp 71–97 Bausani A (1981) Un filosofo ‘laico’ del medioevo musulmano: Abu Bakr Muhammad Ben Zakariyya Razi.
In particular, in Fı¯ makha¯riq al-anbiya¯’ (On the Tricks of the Prophets), a book of religious polemic attributed to al-Ra¯zı¯ and which has gone lost, he said that religions are among the main causes of enmity and wars among peoples. He also believed in the cumulative value of knowledge but, at the same time, in the independent thinking too. In fact, if it is true that every man may learn from his predecessors, it is also true that he can surpass them in knowledge, because every man can think by himself and does not need any guide teaching him what to think or what to do.
J. Springer, Berlin Tornero E (trans) (2004) La conducta virtuosa del filo´sofo. Saragossa Vazquez M (ed and trans) (1979) Libro de la introduccion al arte de la medicina. Trotta, Salamanca Secondary Sources Studies and Sources Ibn Abı¯ Us:aybi’a (1882) Uyu¯n al-anba¯’, ed. Mu¨ller A. Cairo/Ko¨nigsberg, pp 309–321 Ibn al-Nadı¯m (1871–1872) Kita¯b al-Fihrist, ed. Flu¨gel G. Leipzig, pp 299– 302, 358; (1970), trans. Dodge B. New York, pp 82, 377, 435, 599, 701–709 Ibn al-Qift:¯ı (1903) Ta’rı¯kh al-Hukama¯’, ed.
Encyclopedia of Medieval Philosophy: Philosophy between 500 and 1500 by Henrik Lagerlund