Ar-Risālatu š-šamsīya fi l-qawā‘idi l-manṭiqīya (Ḥāšiyatu Dāwud)

Name: Ar-Risālatu š-šamsīya fi l-qawā‘idi l-manṭiqīya (Ḥāšiyatu Dāwud)
Author: Dāwud - author

İsim	Ar-Risālatu š-šamsīya fi l-qawā‘idi l-manṭiqīya (Ḥāšiyatu Dāwud)
Yazar	Dāwud - author
Basım Tarihi:	1088
Tür	Diğer
Dil	Arapça
Dijital	Evet
Yazma	Hayır
Kütüphane:	Pompeu Fabra Üniversitesi Kütüphanesi
Kayıt Numarası	cdi_europeana_collections_9200126_9545081F3AAD9FC952DA54BEEF19D28C4B2D8B86
Lokasyon	Available Online
Tarih	1088
Örnek Metin	Original paper covers with leather over edges, miqlab and binding; linen binding; Neskhi script, black ink, certain terms and marks in the text written with red ink; interlinear and marginal notes, ink: black and red; the manuscript has been kept in a waqf, a sealed mark with the name: Ismā‘īlIbn ‘Abd al-Wahāb: 1b, 3a, 5a, 10a, 11a, 12a, 23a, 38a, 47a, 51a, 53a, 62a, 69a, 71a, 75a, 88a, 110a, 134a, 154a, 177a. Originalne kartonske korice prevučene kožom preko rubova, preklopa i poveza. Platneni povez, neshi, crno mastilo, određeni termini i oznake u tekstu zapisani su crvenim mastilom. Beleške između redova i na marginama zapisane su crnim i crvenim mastilom. Rukopis je bio čuvan u vakufu. Pečat sa imenom: Ismā‘īl ibn ‘Abd al-Wahāb, str. 1b, 3a, 5a, 10a, 11a, 12a, 23a, 38a, 47a, 51a, 53a, 62a, 69a, 71a, 75a, 88a, 110a, 134a, 154a, 177a. Islamic logic was inspired primarily by Aristotle's logical corpus, the Organon (which according to a late Greek taxonomy also included the Rhetoric and Poetics). Islamic authors were also familiar with some elements in Stoic logic and linguistic theory, and their logical sources included not only Aristotle's own works but also the works of the late Greek Aristotelian commentators, the Isagogof Porphyry and the logical writings of Galen. However, most of the logical work of the Islamic philosophers remained squarely within the tradition of Aristotelian logic, and most of their writings in this area were in the form of commentaries on Aristotle. For the Islamic philosophers, logic included not only the study of formal patterns of inference and their validity but also elements of the philosophy of language and even of epistemology and metaphysics. Because of territorial disputes with the Arabic grammarians, Islamic philosophers were very interested in working out the relationship between logic and language, and they devoted much discussion to the question of the subject matter and aims of logic in relation to reasoning and speech. Islamska logika je nadahnuta pre svega Aristotelovim logičkim korpusom, Organonom (koji je na osnovu pozne grčke taksonomije podrazumevala i Retoriku i Poetiku). Islamski autori su bili upućeni i u neke elemente stoičke logike i u lingvističku teoriju, a njihovi logički izvori nisu podrazumevali samo Aristotelova dela već i dela poznih grčkih komentatora Aristotela, Isagoga Porfirija i Galenove logičke spise. Međutim, većina logičkih dela islamskih filozofa ostala je upravo u okvirima Aristotelove logike i većina njihovih spisa u ovoj oblasti bila je u formi komentara Aristotela. Za islamske filozofe logika nije podrazumevala samo izučavanje formalnih obrazaca zaključivanja i njihovu valjanost već i elemente filozofije jezika pa čak i epistemologije i metafizike. Usled teritorijalnih razmirica sa arapskim gramatičarima, islamski filozofi su bili prilično zainteresovani za izradu odnosa između logike i jezika pa su veliki broj rasprava posvetili pitanju predmeta i ciljevima logike u odnosu na razmišljanje i govor.
Kaynak	Europeana Collections

Kaynağa git Pompeu Fabra Üniversitesi Kütüphanesi Pompeu Fabra University Library

Aramaya Dön

Pompeu Fabra Üniversitesi Kütüphanesi

Kaynağa git

Ar-Risālatu š-šamsīya fi l-qawā‘idi l-manṭiqīya (Ḥāšiyatu Dāwud)

Yazar Dāwud - author

Basım Tarihi 1088

Tür Diğer

Dil Arapça

Dijital Evet

Yazma Hayır

Kütüphane Pompeu Fabra Üniversitesi Kütüphanesi

Kayıt Numarası cdi_europeana_collections_9200126_9545081F3AAD9FC952DA54BEEF19D28C4B2D8B86

Lokasyon Available Online

Tarih 1088

Örnek Metin Original paper covers with leather over edges, miqlab and binding; linen binding; Neskhi script, black ink, certain terms and marks in the text written with red ink; interlinear and marginal notes, ink: black and red; the manuscript has been kept in a waqf, a sealed mark with the name: Ismā‘īlIbn ‘Abd al-Wahāb: 1b, 3a, 5a, 10a, 11a, 12a, 23a, 38a, 47a, 51a, 53a, 62a, 69a, 71a, 75a, 88a, 110a, 134a, 154a, 177a. Originalne kartonske korice prevučene kožom preko rubova, preklopa i poveza. Platneni povez, neshi, crno mastilo, određeni termini i oznake u tekstu zapisani su crvenim mastilom. Beleške između redova i na marginama zapisane su crnim i crvenim mastilom. Rukopis je bio čuvan u vakufu. Pečat sa imenom: Ismā‘īl ibn ‘Abd al-Wahāb, str. 1b, 3a, 5a, 10a, 11a, 12a, 23a, 38a, 47a, 51a, 53a, 62a, 69a, 71a, 75a, 88a, 110a, 134a, 154a, 177a. Islamic logic was inspired primarily by Aristotle's logical corpus, the Organon (which according to a late Greek taxonomy also included the Rhetoric and Poetics). Islamic authors were also familiar with some elements in Stoic logic and linguistic theory, and their logical sources included not only Aristotle's own works but also the works of the late Greek Aristotelian commentators, the Isagogof Porphyry and the logical writings of Galen. However, most of the logical work of the Islamic philosophers remained squarely within the tradition of Aristotelian logic, and most of their writings in this area were in the form of commentaries on Aristotle. For the Islamic philosophers, logic included not only the study of formal patterns of inference and their validity but also elements of the philosophy of language and even of epistemology and metaphysics. Because of territorial disputes with the Arabic grammarians, Islamic philosophers were very interested in working out the relationship between logic and language, and they devoted much discussion to the question of the subject matter and aims of logic in relation to reasoning and speech. Islamska logika je nadahnuta pre svega Aristotelovim logičkim korpusom, Organonom (koji je na osnovu pozne grčke taksonomije podrazumevala i Retoriku i Poetiku). Islamski autori su bili upućeni i u neke elemente stoičke logike i u lingvističku teoriju, a njihovi logički izvori nisu podrazumevali samo Aristotelova dela već i dela poznih grčkih komentatora Aristotela, Isagoga Porfirija i Galenove logičke spise. Međutim, većina logičkih dela islamskih filozofa ostala je upravo u okvirima Aristotelove logike i većina njihovih spisa u ovoj oblasti bila je u formi komentara Aristotela. Za islamske filozofe logika nije podrazumevala samo izučavanje formalnih obrazaca zaključivanja i njihovu valjanost već i elemente filozofije jezika pa čak i epistemologije i metafizike. Usled teritorijalnih razmirica sa arapskim gramatičarima, islamski filozofi su bili prilično zainteresovani za izradu odnosa između logike i jezika pa su veliki broj rasprava posvetili pitanju predmeta i ciljevima logike u odnosu na razmišljanje i govor.

Kaynak Europeana Collections