Like translations, critical editions can play an important role in the languagemediated evolution of political concepts. This paper offers a case-study of a modern edition of Aristotle's Nicomachean Ethics by the famous twentieth-century Egyptian philosopher and father of 'Arab existentialism' Abd al-Rahman Badawi (d. 2002). It draws on ancient Greek and medieval Arabic corpora developed by the Genealogies of Knowledge project and a modern Arabic corpus accessible through Sketch Engine to examine the lexical patterning of key political items relating to the concept of citizen in the Arabic and Greek versions of Aristotle's Nicomachean Ethics. This corpus-based analysis of lexical patterns is contextualised against discursive and disciplinary parameters that shaped Badawi's edition. Supplementing this collocational analysis of relevant lexical items with a more traditional analysis of Badawi's paratexts, I argue that the editing process produces a hybrid 'third text' that is neither a transcription of the original manuscript nor a reconstruction of the manuscript's archetype. The paper concludes that, like translations, editions transform the texts they are based on.

In this paper, I use methods from corpus linguistics to examine patterns pertaining to the representation of women in online Arabic- and English-language political corpora. I highlight the discursive differences and similarities that characterise the two corpora. Using word sketches, I identify representational categories in each corpus that are indexed by patterns of collocation. Analysis of semantic preference and prosody in each corpus reveals the ways in which women are represented. An exploration of the representations of women and gendered agency in both corpora reveals incongruities between the message of women's empowerment that the outlets promote and the implicit discursive representations of gender and gendered agency.

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I examine the theory of conditional propositions (qaḍ āyā šarṭ iyya muttaṣ ila) and conditional syllogisms (qiyāsāt šarṭ iyya) in the logical works of Alfarabi (d. 950). I contextualize Alfarabi's logical doctrines related to conditional reasoning against the backdrop of the context-theory of logic, which was developed by Aristotle's ancient commentators. I show that Alfarabi thought that conditional propositions have truth-conditions. I provide conjectural truth-conditions for conditional propositions, and conjectural validity-conditions for connective conditional syllogisms. These truth-conditions and validity-conditions are shown to be sensitive to the pragmatic conditions in which conditional propositions and arguments are deployed. I end by suggesting that Alfarabi's logical pragmatism is a consequence of his adoption of the late antique context-theory of logic rather than a result of his developing Aristotle's formal syllogistic theory adumbrated in the Prior Analytics.Résumé. Dans cette étude j'examine la théorie des propositions conditionnelles (qaḍ āyā šarṭ iyya muttaṣ ila) d'Alfarabi (m. 950) et son système des syllogismes conditionnels (qiyāsāt šarṭ iyya). J'établis qu'Alfarabi a formulé sa théorie des propositions conditionnelles et syllogismes conditionnels comme une extension d'une théorie de langue dans laquelle le contexte dialectique demeure au centre de l'analyse des propositions et des syllogismes (appelée 'context-theory'). Je démontre que selon l'avis d'Alfarabi les propositions conditionnelles ont conditions de vérité. Je fournis des conditions de vérité conjecturales et des conditions de validité conjecturales. Je suggère que ces conditions de vérité et ces conditions de validité sont sensibles aux conditions pragmatiques dans lesquelles les prémisses conditionnelles et les arguments conditionnels sont utilisés. Je conclus que le pragmatisme logique d'Alfarabi est une conséquence de son adoption d'une théorie logique sensible au contexte dialectique d'antiquité tardive plutôt qu'une conséquence de développement de la théorie syllogistique formelle d'Aristote dans les Premiers Analytiques.