Isaac Israeli: A Neoplatonic Philosopher of the Early Tenth by Isaac Israeli

By Isaac Israeli

Recognized as one of many earliest Jewish neo-Platonist writers, Isaac ben Solomon Israeli (ca. 855–955) encouraged Muslim, Jewish, and Christian students in the course of the center a while. a local of Egypt who wrote in Arabic, Israeli explored definitions of such phrases as mind's eye, sense-perception, hope, love, construction, and “coming-to-be” in his writings.


This vintage quantity includes English translations of Israeli’s philosophical writings, together with the Book of Definitions, the Book of Substances, and the Book on Spirit and Soul. also, Isaac Israeli contains a biographical comic strip of the thinker and huge notes and reviews at the texts, in addition to a survey and appraisal of his philosophy. Restored to print for the 1st time in many years, Isaac Israeli will be crucial interpreting for college kids and students of medieval philosophy and Jewish studies.

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Extra info for Isaac Israeli: A Neoplatonic Philosopher of the Early Tenth Century

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It is true, however, that there are some instances in which the Hebrew shows an acquaintance with the Latin. Thus we have either to fall back on Guttmann's view, according to which Nissim, while translating from the Arabic, also consulted the Latin version; or ascribe the glosses derived from the Latin version to an interpolator. It may also be admitted that, though the arguments adduced by Teicher in order to prove the twelfth-century date for the translation of Nissim do not hold water, such a date has something to recommend it.

Since every subject of inquiry is inquired in four ways: (a) Does it exist (hallahu wujild), or not? (b) What is it (ma huwa)? , in its genus or matter, (c) Of what kind is it (ayyu shay'in huwa)? , in its differentia or form, and (d) Why is it (lima huwa)? viz. the cause of the Creator's bringing it into being and, in general, the end for which it exists, and since our inquiry now is in regard to philosophy, it is necessary that we should inquire about these four questions in regard to it. §§ 3-6 are devoted to the first inquiry, viz.

Aq al-Isra'ili, pp. ). The version is quoted in Gundissalinus's De divisione philosophiae (cf. above, p. xiv). According to Alonso's hypothesis, the abbreviated Latin version, by Gundissalinus, is earlier than Gerard's complete translation. As there is, however, a very close relation between the two versions, Alonso suggests that Gerard has made use of it for his own translation. This does not seem, however, very plausible; the epitome is obviously based on the full translation of Gerard; while epitomizing the contents of the work it also smooths out the style of the translation in many passages.

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