The Arabic and Islamic reception of the<i>Nicomachean Ethics</i>

Akasoy, Anna

doi:10.1017/cbo9780511979873.006

Cited by 3 publications

(4 citation statements)

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“…c. 830 CE) first at the beginning and then Isḥāq ibn Ḥunayn (d. 910 or 911 CE) at the end of the ninth century (Ullmann, 2011). European orientalists had long believed that the Arabic Nicomachean Ethics was lost, being preserved in scattered citations in the writings of medieval philosophers, such as Alfarabi (d. 950 CE), Miskawayh (d. 1030 CE), and Avempace (d. 1138 CE) (Ullmann, 2011;Akasoy and Fidora, 2005;Akasoy, 2012, pp. 98-104).…”

Section: Introductionmentioning

confidence: 99%

“…Copied in 1222 CE, the paper and ink in which the text is written had deteriorated considerably by the time Arberry and Dunlop began the arduous chore of editing and translating the Arabic text. Due to its age and poor curation, it has been eaten by worms, the paper is frail, and the ink has in many places become illegible (Akasoy and Fidora, 2005). Many folios are missing, and even in those that remain, there are frequently passages that are illegible due to wear and damage to the manuscript.…”

Section: Introductionmentioning

confidence: 99%

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Editions, translations, transformations: refashioning the Arabic Aristotle in Egypt and metropolitan Europe, 1940–1980

Karimullah

2020

Palgrave Commun

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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.

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Section: Introductionmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

Editions, translations, transformations: refashioning the Arabic Aristotle in Egypt and metropolitan Europe, 1940–1980

Karimullah

2020

Palgrave Commun

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“… For this textual background, good starting points are Dunlop's introduction to Aristotle , 1–109; Ullmann ; Zonta ; and Akasoy .…”

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confidence: 99%

“… This reflects a broader picture of sketchy engagement with the Nicomachean Ethics which has been the source of enduring doubts as to the precise identity of the texts Miskawayh was using during his composition of the Tahdhīb , and as to whether he had access to the entire text of the Nicomachean Ethics or was instead using the Summa Alexandrinorum under the mistaken impression that this was the Nicomachean Ethics . See the brief remarks in Akasoy , 101–2 and references there.…”

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confidence: 99%

An Ancient Virtue and Its Heirs: The Reception of Greatness of Soul in the Arabic Tradition

Vasalou

2017

Journal of Religious Ethics

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This essay examines the reception of the ancient virtue of greatness of soul (or magnanimity) in the Arabic tradition, touching on a range of figures but focusing especially on Miskawayh and even more concertedly on al‐Ghazālī. Influenced by a number of Greek ethical texts available in Arabic translation, both of these thinkers incorporate greatness of soul into their classifications of the virtues and the vices. Yet a closer scrutiny raises questions about this amicable inclusion, and suggests that this virtue stands in an uneasy relationship to the larger ethical schemes of both thinkers. This is substantiated by a careful probing of these thinkers’ considered views on the value of honor and the ethics of self‐evaluation. Yet if the values embedded in the virtue of greatness of soul conflict with these thinkers’ ethical standpoints, there is then an interesting question to ask as to why this conflict should be obscured from view.

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Understanding Christian–Muslim scholarly cooperation under ‘Abbāsid rule from 800–1000 CE

Islam

2017

Journal of Early Christian History

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The Arabic and Islamic reception of theNicomachean Ethics

Cited by 3 publications

References 137 publications

Editions, translations, transformations: refashioning the Arabic Aristotle in Egypt and metropolitan Europe, 1940–1980

Editions, translations, transformations: refashioning the Arabic Aristotle in Egypt and metropolitan Europe, 1940–1980

An Ancient Virtue and Its Heirs: The Reception of Greatness of Soul in the Arabic Tradition

Understanding Christian–Muslim scholarly cooperation under ‘Abbāsid rule from 800–1000 CE

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