This study investigates Avicenna’s conception of philosophical terminology through an analysis of the relation between equivocity (ishtirāk) and modulation (tashkīk) and by drawing evidence from a broad array of logical, physical, and metaphysical texts. In so doing, it also re-examines the notion of the modulation of existence (tashkīk al-wujūd). Although the intrinsic definitional ambiguity of tashkīk makes it possible to approach it alternatively through the lens of univocity and equivocity, there are strong textual and philosophical reasons to believe that Avicenna preferred to regard tashkīk as a kind of moderate equivocity, as opposed to both univocity and a kind of pure or absolute equivocity. As a corollary, it is preferable to construe tashkīk al-wujūd as a “modulated equivocity of being” rather than as a “modulated univocity of being.” On the one hand, this underscores the continuity with Aristotle’s theory of pros hen predication and its late-antique Greek and early Arabic reception, which Avicenna, as heir to a long commentatorial tradition, reinterprets in his own way. On the other hand, the reading of the asmāʾ mushakkika and tashkīk al-wujūd proposed here may explain some of the origins of the ontological debates on the construal of existence that developed from the post-classical reception of Avicenna’s works.
{"title":"Avicenna on Equivocity and Modulation: A Reconsideration of the asmāʾ mushakkika (and tashkīk al-wujūd)","authors":"Damien Janos","doi":"10.1163/18778372-12340003","DOIUrl":"https://doi.org/10.1163/18778372-12340003","url":null,"abstract":"\u0000This study investigates Avicenna’s conception of philosophical terminology through an analysis of the relation between equivocity (ishtirāk) and modulation (tashkīk) and by drawing evidence from a broad array of logical, physical, and metaphysical texts. In so doing, it also re-examines the notion of the modulation of existence (tashkīk al-wujūd). Although the intrinsic definitional ambiguity of tashkīk makes it possible to approach it alternatively through the lens of univocity and equivocity, there are strong textual and philosophical reasons to believe that Avicenna preferred to regard tashkīk as a kind of moderate equivocity, as opposed to both univocity and a kind of pure or absolute equivocity. As a corollary, it is preferable to construe tashkīk al-wujūd as a “modulated equivocity of being” rather than as a “modulated univocity of being.” On the one hand, this underscores the continuity with Aristotle’s theory of pros hen predication and its late-antique Greek and early Arabic reception, which Avicenna, as heir to a long commentatorial tradition, reinterprets in his own way. On the other hand, the reading of the asmāʾ mushakkika and tashkīk al-wujūd proposed here may explain some of the origins of the ontological debates on the construal of existence that developed from the post-classical reception of Avicenna’s works.","PeriodicalId":43744,"journal":{"name":"Oriens","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2021-09-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47274640","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Two handbooks were central to the study of philosophy in the Islamic world in the period from the thirteenth to the nineteenth centuries: the introductory Hidāyat al-ḥikma by Athīr al-Dīn al-Abharī (d. 663/1265), and the more advanced Ḥikmat al-ʿayn by Abharī’s student Najm al-Dīn al-Kātibī al-Qazwīnī (d. 675/1276). Two fourteenth-century scholars play an important part in the early commentary tradition on these two works: Ibn Mubārakshāh al-Bukhārī who wrote what was to become the standard commentary on Kātibī’s Ḥikmat al-ʿayn, and Mullāzāde al-Kharziyānī, who wrote an influential commentary on Abharī’s Hidāyat al-ḥikma. Despite the impact of the two commentaries, biographical information on their authors is sparse, and what has been written often confuses them with other figures. The present article attempts to review the available evidence, and to offer more secure identifications of the two commentators.
{"title":"Two Fourteenth-Century Islamic Philosophers","authors":"K. El-Rouayheb","doi":"10.1163/18778372-20200001","DOIUrl":"https://doi.org/10.1163/18778372-20200001","url":null,"abstract":"\u0000 Two handbooks were central to the study of philosophy in the Islamic world in the period from the thirteenth to the nineteenth centuries: the introductory Hidāyat al-ḥikma by Athīr al-Dīn al-Abharī (d. 663/1265), and the more advanced Ḥikmat al-ʿayn by Abharī’s student Najm al-Dīn al-Kātibī al-Qazwīnī (d. 675/1276). Two fourteenth-century scholars play an important part in the early commentary tradition on these two works: Ibn Mubārakshāh al-Bukhārī who wrote what was to become the standard commentary on Kātibī’s Ḥikmat al-ʿayn, and Mullāzāde al-Kharziyānī, who wrote an influential commentary on Abharī’s Hidāyat al-ḥikma. Despite the impact of the two commentaries, biographical information on their authors is sparse, and what has been written often confuses them with other figures. The present article attempts to review the available evidence, and to offer more secure identifications of the two commentators.","PeriodicalId":43744,"journal":{"name":"Oriens","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2020-06-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18778372-20200001","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49193962","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The aim of this paper is to show that, in several chapters of the Asfār, Ṣadrā’s use of Fakhr al-Dīn al-Rāzī’s al-Mabāhith al-mashriqiyya is far more extensive than what a superficial reading, focusing only on explicit quotations, might indicate, and to explore what knowing this can bring to our reading of Ṣadrā’s text. It analyzes what Ṣadrā does with his source and examines a few examples to illustrate why it matters to know.
{"title":"Ṣadrā’s Use of Fakhr al-Dīn al-Rāzī’s al-Mabāḥith al-mashriqiyya in the Asfār","authors":"Cécile Bonmariage","doi":"10.1163/18778372-04801007","DOIUrl":"https://doi.org/10.1163/18778372-04801007","url":null,"abstract":"\u0000 The aim of this paper is to show that, in several chapters of the Asfār, Ṣadrā’s use of Fakhr al-Dīn al-Rāzī’s al-Mabāhith al-mashriqiyya is far more extensive than what a superficial reading, focusing only on explicit quotations, might indicate, and to explore what knowing this can bring to our reading of Ṣadrā’s text. It analyzes what Ṣadrā does with his source and examines a few examples to illustrate why it matters to know.","PeriodicalId":43744,"journal":{"name":"Oriens","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18778372-04801007","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44593996","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Recent scholarship on Avicenna and Avicennism has tended to focus on the spread and dissemination of his ideas in the early centuries. However, the later readings and contestations of Avicennism especially from the Safavid period onwards have been broadly neglected. In this paper on the most important philosopher of eighteenth-century Iran, Mahdī Narāqī, I provide a case study of the enduring significance of Avicennism, but one which has been transformed by Mullā Ṣadrā’s critical reading of Avicenna. Narāqī demonstrates how Avicenna had been transformed and how the metaphysical debates between Avicennism and Mullā Ṣadrā had led to new synthetical positions.
{"title":"An Avicennian Engagement with and Appropriation of Mullā Ṣadrā Šīrāzī (d. 1045/1636)","authors":"Sajjad H. Rizvi","doi":"10.1163/18778372-04801008","DOIUrl":"https://doi.org/10.1163/18778372-04801008","url":null,"abstract":"\u0000 Recent scholarship on Avicenna and Avicennism has tended to focus on the spread and dissemination of his ideas in the early centuries. However, the later readings and contestations of Avicennism especially from the Safavid period onwards have been broadly neglected. In this paper on the most important philosopher of eighteenth-century Iran, Mahdī Narāqī, I provide a case study of the enduring significance of Avicennism, but one which has been transformed by Mullā Ṣadrā’s critical reading of Avicenna. Narāqī demonstrates how Avicenna had been transformed and how the metaphysical debates between Avicennism and Mullā Ṣadrā had led to new synthetical positions.","PeriodicalId":43744,"journal":{"name":"Oriens","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18778372-04801008","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43656679","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The objective of this article is twofold. First, it investigates mereology in medieval Islamic theology, particularly the theologians’ claim that the whole is identical to its parts and accordingly that at least some attributes common to the parts must by extension be attributed of the whole. This claim was refuted by philosophers and, from the eleventh century onwards, an increasing number of theologians. Second, it offers a new interpretation of the standard theological proof from accidents for creation ex nihilo, to which this problem was central. A wide range of early, classical and later theological and philosophical sources are consulted.
{"title":"Mereology in Kalām","authors":"A. Shihadeh","doi":"10.1163/18778372-04801002","DOIUrl":"https://doi.org/10.1163/18778372-04801002","url":null,"abstract":"\u0000 The objective of this article is twofold. First, it investigates mereology in medieval Islamic theology, particularly the theologians’ claim that the whole is identical to its parts and accordingly that at least some attributes common to the parts must by extension be attributed of the whole. This claim was refuted by philosophers and, from the eleventh century onwards, an increasing number of theologians. Second, it offers a new interpretation of the standard theological proof from accidents for creation ex nihilo, to which this problem was central. A wide range of early, classical and later theological and philosophical sources are consulted.","PeriodicalId":43744,"journal":{"name":"Oriens","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18778372-04801002","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42914485","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The separated intellects play a crucial but notoriously controversial role within the Neoplatonic systems of al-Fārābī and Avicenna. While both thinkers provide an array of proofs to support the existence of such immaterial substances, the most enduring of these is based on a metaphysical rule of Avicenna’s metaphysics known as the “rule of one” (qāʿidat al-wāḥid): that from the One, only one proceeds (lā yaṣdur ʿan l-wāḥid illā l-wāḥid). The following paper explores the various ways in which Avicenna defended this principle and traces their reception in the post-classical period, thereby showing how vigorously the question of emanation was debated among scholars of the later medieval period.
分离的知识分子在al-Fārābī和阿维森纳的新柏拉图主义体系中扮演着至关重要但又极具争议的角色。虽然两位思想家都提供了一系列证据来支持这种非物质实体的存在，但其中最持久的是基于阿维森纳形而上学的一个形而上学规则，即所谓的“一的规则”(qi ā idat al-wāḥid):从一出发，只有一个(li ā yaṣdur ā an l-wāḥid il ā l-wāḥid)。下面的论文探讨了阿维森纳捍卫这一原则的各种方式，并追溯了他们在后古典时期的接受情况，从而展示了中世纪后期学者之间对辐射问题的争论是多么激烈。
{"title":"“From the One, Only One Proceeds”","authors":"W. Amin","doi":"10.1163/18778372-04801005","DOIUrl":"https://doi.org/10.1163/18778372-04801005","url":null,"abstract":"\u0000 The separated intellects play a crucial but notoriously controversial role within the Neoplatonic systems of al-Fārābī and Avicenna. While both thinkers provide an array of proofs to support the existence of such immaterial substances, the most enduring of these is based on a metaphysical rule of Avicenna’s metaphysics known as the “rule of one” (qāʿidat al-wāḥid): that from the One, only one proceeds (lā yaṣdur ʿan l-wāḥid illā l-wāḥid). The following paper explores the various ways in which Avicenna defended this principle and traces their reception in the post-classical period, thereby showing how vigorously the question of emanation was debated among scholars of the later medieval period.","PeriodicalId":43744,"journal":{"name":"Oriens","volume":"1 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18778372-04801005","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41660921","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores a novel approach to the analysis of the external world in postclassical Ashʿarite kalām. While discussions of physical reality and its fundamental constituents in the classical period of Islamic thought turned chiefly on the opposing views of kalām atomism and Aristotelian hylomorphism, in the postclassical period kalām thinkers in the Ashʿarite tradition forge a new frame of inquiry. Beginning most earnestly with the philosophical works of Fakhr al-Dīn al-Rāzī, a critical approach is developed addressing received views in ontology, including the relation of substance to accident, the status of Aristotelian form and matter, and part-to-whole relations. Drawing on Rāzī’s al-Mulakhkhaṣ and al-Mabāḥith, kalām thinkers develop several concepts to distinguish arbitrary or mind-dependent (iʿtibārī) composites (‘man-plus-stone’) from non-arbitrary composites (e.g., tree, paste, and house). Most notably, they adopt a substance-plus-accident ontology in opposition to the Aristotelian hylomorphism of falsafa. The mutakallimūn will conceive of composites as possessing ‘real unity’ (ḥaqīqa muttaḥida) while dispensing with the explanatory and causal role of Aristotelian substantial forms.
本文探讨了一种新的方法来分析外部世界的后古典阿什·阿卜杜勒·阿里特kalām。在伊斯兰思想的古典时期，关于物理现实及其基本成分的讨论主要集中在kalām原子论和亚里士多德的同质论的对立观点上，而在后古典时期kalām，阿什·阿里派传统的思想家们则建立了一个新的研究框架。从Fakhr al- d n al-Rāzī的哲学著作开始，一种批判的方法被发展出来，以解决本体论中公认的观点，包括实体与偶然的关系，亚里士多德形式与物质的地位，以及部分与整体的关系。利用Rāzī的al- mulakhkhaka和al-Mabāḥith, kalām的思想家们发展了几个概念来区分任意的或依赖于心灵的(i - tibārī)复合材料(“人加石头”)和非任意的复合材料(例如，树、糊和房子)。最值得注意的是，他们采用了一种物质加偶然的本体论，以反对亚里士多德的falsafa的同源论。mutakallimūn则认为组合物具有“真正的统一性”(ḥaqīqa muttaḥida)，而抛弃了亚里士多德的实体形式的解释和因果作用。
{"title":"Beyond Atoms and Accidents","authors":"B. Ibrahim","doi":"10.1163/18778372-04801004","DOIUrl":"https://doi.org/10.1163/18778372-04801004","url":null,"abstract":"\u0000 This article explores a novel approach to the analysis of the external world in postclassical Ashʿarite kalām. While discussions of physical reality and its fundamental constituents in the classical period of Islamic thought turned chiefly on the opposing views of kalām atomism and Aristotelian hylomorphism, in the postclassical period kalām thinkers in the Ashʿarite tradition forge a new frame of inquiry. Beginning most earnestly with the philosophical works of Fakhr al-Dīn al-Rāzī, a critical approach is developed addressing received views in ontology, including the relation of substance to accident, the status of Aristotelian form and matter, and part-to-whole relations. Drawing on Rāzī’s al-Mulakhkhaṣ and al-Mabāḥith, kalām thinkers develop several concepts to distinguish arbitrary or mind-dependent (iʿtibārī) composites (‘man-plus-stone’) from non-arbitrary composites (e.g., tree, paste, and house). Most notably, they adopt a substance-plus-accident ontology in opposition to the Aristotelian hylomorphism of falsafa. The mutakallimūn will conceive of composites as possessing ‘real unity’ (ḥaqīqa muttaḥida) while dispensing with the explanatory and causal role of Aristotelian substantial forms.","PeriodicalId":43744,"journal":{"name":"Oriens","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2020-06-08","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18778372-04801004","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46872749","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Cichorium intybus L. (Chicory) is a widely distributed, edible, perennial, herbaceous member of the Asteraceae family. Besides its use in modern Chinese herbal medicine, its ethnomedicinal use is evident in the text from ancient Greece, Egypt and China. It is also used as a food and coffee substitute, which is mainly responsible for its extensive domestication. In recent decades, cytotoxic studies of C. intybus extracts have shown its antitumor potential. These studies also identified metabolite constituents including guaianolides, 6‑methoxyflavone, eudesmanolides, germacranolides, polyacetylene, sterol, anthocyanin, delphinidin, 3,4‑dihydroxyphenethyl and other novel compounds. Many of these phytometabolites have shown positive cytotoxic activities in vitro, and antitumor action in vivo and in clinical trials, demonstrating the potential of C. intybus metabolites as antitumor drugs. Structural activity relationship studies have further confirmed these bioactivities. In this review, we focused on the phytochemicals of C. intybus with reported cytotoxicity and potential antitumor properties. We also discuss their specificity towards tumor cells, structural activity relationship, the involved signaling pathways and molecular mechanism, with the expectation of the future development of efficient and targeted antitumor therapeutic strategies.
菊苣（Cichorium intybus L.）是一种分布广泛、可食用的菊科多年生草本植物。除了在现代中药中使用外，在古希腊、埃及和中国的文献中也可以看到它的民族药用价值。它还被用作食品和咖啡替代品，这也是其被广泛驯化的主要原因。近几十年来，对 C. intybus 提取物的细胞毒性研究显示了其抗肿瘤潜力。这些研究还确定了代谢物成分，包括愈创木酚内酯、6-甲氧基黄酮、桉叶烷醇内酯、胚芽烷醇内酯、聚乙炔、甾醇、花青素、delphinidin、3,4-二羟基苯乙基和其他新型化合物。其中许多植物代谢物在体外显示出积极的细胞毒性活性，在体内和临床试验中也显示出抗肿瘤作用，这表明 C. intybus 代谢物具有作为抗肿瘤药物的潜力。结构活性关系研究进一步证实了这些生物活性。在本综述中，我们重点介绍了具有细胞毒性和潜在抗肿瘤特性的 C. intybus 植物化学物质。我们还讨论了它们对肿瘤细胞的特异性、结构活性关系、所涉及的信号传导途径和分子机理，期望未来能开发出高效的靶向抗肿瘤治疗策略。
{"title":"Cytotoxicity of Cichorium intybus L. metabolites (Review).","authors":"Khandaker Md Sharif Uddin Imam, Yingying Xie, Yusi Liu, Fengzhong Wang, Fengjiao Xin","doi":"10.3892/or.2019.7336","DOIUrl":"10.3892/or.2019.7336","url":null,"abstract":"<p><p>Cichorium intybus L. (Chicory) is a widely distributed, edible, perennial, herbaceous member of the Asteraceae family. Besides its use in modern Chinese herbal medicine, its ethnomedicinal use is evident in the text from ancient Greece, Egypt and China. It is also used as a food and coffee substitute, which is mainly responsible for its extensive domestication. In recent decades, cytotoxic studies of C. intybus extracts have shown its antitumor potential. These studies also identified metabolite constituents including guaianolides, 6‑methoxyflavone, eudesmanolides, germacranolides, polyacetylene, sterol, anthocyanin, delphinidin, 3,4‑dihydroxyphenethyl and other novel compounds. Many of these phytometabolites have shown positive cytotoxic activities in vitro, and antitumor action in vivo and in clinical trials, demonstrating the potential of C. intybus metabolites as antitumor drugs. Structural activity relationship studies have further confirmed these bioactivities. In this review, we focused on the phytochemicals of C. intybus with reported cytotoxicity and potential antitumor properties. We also discuss their specificity towards tumor cells, structural activity relationship, the involved signaling pathways and molecular mechanism, with the expectation of the future development of efficient and targeted antitumor therapeutic strategies.</p>","PeriodicalId":43744,"journal":{"name":"Oriens","volume":"1 1","pages":"2196-2212"},"PeriodicalIF":4.2,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73788095","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The present article is a reconstruction of a logical dispute concerning the analysis of existential propositions between the two rivals from Shiraz, Jalāl al-Dīn al-Dawānī (d. 1502) and Ṣadr al-Dīn al-Dashtakī (d. 1498), a dispute that continued to echo down to the nineteenth century, especially in Iran and the Indian subcontinent. The controversy was elicited by a passage from a discussion in the commentary by Qūshjī (d. 1474) on Ṭūsī’s Tajrīd in which Qūshjī had briefly suggested that perhaps the predicates “existent” (mawjūd) and “nonexistent” (maʿdūm) are unusual in not needing a copula to link them to the subject. Dashtakī thought that a copula is needed in both existential and non-existential predications, but that in existential predications the copula is simply the union of subject and predicate, whereas in non-existential predications there is an additional copula that signifies the existence or nonexistence of the predicate for the subject. Dawānī’s position was that existential and non-existential predications are exactly on a par and should both be analyzed into subject, copula and predicate.
{"title":"Dashtakī (d. 1498) and Dawānī (d. 1502) on the Analysis of Existential Propositions","authors":"K. El-Rouayheb","doi":"10.1163/18778372-04800300","DOIUrl":"https://doi.org/10.1163/18778372-04800300","url":null,"abstract":"\u0000 The present article is a reconstruction of a logical dispute concerning the analysis of existential propositions between the two rivals from Shiraz, Jalāl al-Dīn al-Dawānī (d. 1502) and Ṣadr al-Dīn al-Dashtakī (d. 1498), a dispute that continued to echo down to the nineteenth century, especially in Iran and the Indian subcontinent. The controversy was elicited by a passage from a discussion in the commentary by Qūshjī (d. 1474) on Ṭūsī’s Tajrīd in which Qūshjī had briefly suggested that perhaps the predicates “existent” (mawjūd) and “nonexistent” (maʿdūm) are unusual in not needing a copula to link them to the subject. Dashtakī thought that a copula is needed in both existential and non-existential predications, but that in existential predications the copula is simply the union of subject and predicate, whereas in non-existential predications there is an additional copula that signifies the existence or nonexistence of the predicate for the subject. Dawānī’s position was that existential and non-existential predications are exactly on a par and should both be analyzed into subject, copula and predicate.","PeriodicalId":43744,"journal":{"name":"Oriens","volume":" ","pages":""},"PeriodicalIF":0.3,"publicationDate":"2019-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1163/18778372-04800300","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48018952","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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