This book provides a historical and comparative study of logic in Arabic in Bosnia and Herzegovina, from the first texts, 16th century, to the end of the 19th century, using authentic, completely unknown and unpublished manuscripts

The book offers and explains the hypothesis that the end of the 13th century does not denote the “final stage” and the “stage of decay” of Arabic logic as the “Aristotelian logic” continues its life and development in the following period in Bosnia and Herzegovina ̶ either as a subject within the educational system, or as general propaedeutics for each scientific thought ̶ where it had skilled interpreters. The book proves that the people of Bosnia and Herzegovina used almost the same way to compose writings in the field of logic: one in Latin within West-European cultural and theological tradition, and the others in Arabic, within Arabic-islamic tradition.

This text underlines the importance for scholars to have at their disposal reliable scientific text editions of Aristotle's works in the Semitico-Latin, and the Graeco-Latin, translation and commentary traditions.

This collection contains seven chapters that focus on relevant sources introducing the field of intercultural and transcultural studies in the Balkan region, specifically Bosnia and Herzegovina, as well as contributions by Bosnian and Herzegovinian scholars from different epochs and nations including medieval, modern and postmodern trends in BH philosophy. Through the entire study of BiH contributions to transcultural philosophy, the author attempts to strengthen the already-existing transcultural processes and centuries-long transcultural exchanges. In these chapters, the author also attempts to further develop and improve efforts in the field of transcultural philosophy and by eo ipso, the navigation of Bosnian and Herzegovinian cultural differences in today’s world.

This book investigates the intellectual currents among Ottoman and North African scholars of the early modern period.

Gives accurate and reliable summaries of the current state of research. It includes entries on philosophers, problems, terms, historical periods, subjects and the cultural context of Renaissance Philosophy. Furthermore, it covers Latin, Arabic, Jewish, Byzantine and vernacular philosophy, and includes entries on the cross-fertilization of these philosophical traditions. A unique feature of this encyclopedia is that it does not aim to define what Renaissance philosophy is, rather simply to cover the philosophy of the period between 1300 and 1650.

Following al-Fārābī’s approach, Ibn Sīnā (d. 428/1037) undertakes a new foundation of the First Philosophy based on his own critical systematisation of the Aristotelian theory of science, yielding the result that metaphysics is only possible as a transcendental science, i.e. that not only the subject-matter of metaphysics and its properties but also the arguments by which the first principles of knowledge are defended must be transcendental. This book provides the first systematic reconstruction of Ibn Sīnā’s concept of metaphysics, and, given the considerable influence his achievement had on the Islamic tradition as well as on scholastic philosophers, it is relevant to the study of the history of metaphysics, Islamic theology (kalām), and Arabic philosophy.