By Cecilia Martini Bonadeo
The current paintings presents an in depth account of the on hand info on ʿAbd al-Laṭīf al-Baġdādī’s biography, an summary of his philosophical suggestion, and an in depth research of his remodeling of pre-Avicennian Greek and Arabic metaphysics.
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Concerning the second problem, Gutas criticizes the instrumental use which scholars from Walzer onwards (Peters) have made of the testimony of Ḫalīl ibn Aybak al-Ṣafadī, a polymath of the fourteenth century, who distinguished two different techniques of translation from Greek to Arabic: the first and the more ancient, ad verbum, and the second, ad sensum. Walzer and Peters derived from this testimony the impression of a stylistic and chronological tripartite division in their evaluation of the different translation techniques: the 165 Endress (1997), 1–42.
Jaeger (1912), 177–180; Moraux (1951), 196–197, 279. According to Düring (1968), 272, on the other hand, this reference to the Metaphysics is only a later interpolation. 55 Cf. Düring (1957), 90. 56 On the first two books of the Metaphysics cf. Berti (1982), 5–38; Vuillemin-Diem (1983), 157–192; Mattock (1989), 73–102; Biesterfeldt (1995), 137–192; Martini Bonadeo (2002), 75–112; Martini Bonadeo (2001), 173–206; Hecquet-Devienne (2004), 413–441. 57 Moraux (1951), 314–316; Reiner (1954), 210–237; Moraux (1973), 3–32.
Van Ess (1966), 48–68; Pines (1986), 287–293. 176 Cf. D’Ancona (1995), 155–194. 177 Cf. D’Ancona–Taylor (2003), 599–647. the tradition of aristotle’s metaphysics37 also the Introduction to Arithmetic by the Neopythagorean Nicomachus, translated by Ibn Bihrīz, Metropolitan of Mosul, and corrected by al-Kindī; the paraphrases of some Platonic dialogues: that of the Timaeus178 (lost for us) translated by Yaḥyā ibn al-Biṭrīq, son of a Byzantine patrikios, and that of the Symposium, probably done by a Ṣābiʾan scholar.