By Ya'qūb ibn Isḥāq al-Kindī, Alfred L. Ivry

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Extra info for Al-Kindi's Metaphysics: A Translation of Ya'qūb ibn Isḥāq al-Kindī's Treatise On First Philosophy (fī al-Falsafah al-Ūlā)

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Marmura and Rist, op. , p. 347; and see Walzer, "New Studies on Al-Kindi", pp. 201, 202. The difference between al-Kindi's treatment of the relation between the one and the many and that of his predecessors, from Plato to Proclus, is, generally speaking, that the latter argue from a necessary co-dependancy of the one and the many to a one which is inside the scheme and yet transcendent; while al-Kindi reasons to a one who is completely outside the scheme and yet somehow immanent. 50. The ontological gap in al-Kindi's universe is also evident in his discussion of intellection and the intellect, in which the implications of the relationship between an individual intellect and the universal intellect are not explored.

Op. , pp. 4, 5, and see Robbins' remarks in Pt. I of the IntTodu£tion, op. , pp. 95, 96. 64. Cf. above, p. 14. 65. Cf. 2 is then compared to the Intellect, 3 to the Soul, and 4 to Matter. 66. , p. 49), even as Euclid is regarded as the source for geometry and Ptolemy for astronomy. Cf. B. Goldstein's translation of this entire first chapter of the Rasiioil (op. , pp. 129-131. 67. J1 ), which lead to knowledge of God. Ct: Rasii'il, op. , pp. 75, 76; in Goldstein's translation, op. , pp. 157, 158.

Arabic, 21 ff. English. II. Cf. Walzer's parallels from late Greek and Christian thought, from Philo on, for this latter belief, in "New Studies", op. , pp. 179, 180. 12. Cf. Ignac Goldziher, Die Richtungen der lslamischen Koranauslegung (Leiden, 1920), pp. , pp. 197, 198. 13. Cf. , pp. 184-187. 14. Cf. AR I: 28-31. At p. 31 mention is made of the QUr'lin exegesis discussed above. 15. , p. 28, and see Ibn al-Nadim's Fihrist, op. , p. 259; Fliigel's 46 NOTES Al-Kindi, op. , pp. 46 Arabic, 30 German translation; Atiyeh, op.

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