Philosophy in the Islamic World

“Philosophy in the Islamic World” by Peter Adamson, published by Oxford University Press in 2016, offers a comprehensive exploration of the history of philosophy within the Islamic context. Spanning 511 pages, this volume is designed for a broad readership and presents an unprecedented approach by including Jewish and Christian thinkers alongside Muslim philosophers. The narrative traces the evolution of philosophical thought from early Islam through to the twentieth century, highlighting significant figures such as Avicenna, Averroes, and Maimonides, while also addressing lesser-known philosophers, including women.
Readers will find a detailed examination of the philosophical landscape, including the interplay between Islamic theology, mysticism, and various scientific disciplines like optics and astronomy. The book is structured into three sections, beginning with the formative period of Islamic theology and its engagement with Greek philosophy. It then transitions to the vibrant intellectual milieu of Muslim Spain, where Jewish philosophers emerged prominently. The final section delves into later developments in the Ottoman, Mughal, and Safavid empires, illustrating how philosophical discourse continued to evolve in response to both historical and contemporary challenges.
Official synopsis Publisher
The latest in the series based on the popular History of Philosophy podcast, this volume presents the first full history of philosophy in the Islamic world for a broad readership. It takes an approach unprecedented among introductions to this subject, by providing full coverage of Jewish and Christian thinkers as well as Muslims, and by taking the story of philosophy from its beginnings in the world of early Islam all the way through to the twentieth century. Major figures like Avicenna, Averroes, and Maimonides are covered in great detail, but the book also looks at less familiar thinkers, including women philosophers. Attention is also given to the philosophical relevance of Islamic theology (kalam) and mysticism–the Sufi tradition within Islam, and Kabbalah among Jews–and to science, with chapters on disciplines like optics and astronomy. The book is divided into three sections, with the first looking at the first blossoming of Islamic theology and responses to the Greek philosophical tradition in the world of Arabic learning. This ‘formative period’ culminates with the work of Avicenna, the pivotal figure to whom most later thinkers feel they must respond. The second part of the book discusses philosophy in Muslim Spain (Andalusia), where Jewish philosophers come to the fore, though this is also the setting for such thinkers as Averroes and Ibn Arabi. Finally, a third section looks in unusual detail at later developments, touching on philosophy in the Ottoman, Mughal, and Safavid empires and showing how thinkers in the nineteenth to the twentieth century were still concerned to respond to the ideas that had animated philosophy in the Islamic world for centuries, while also responding to political and intellectual challenges from the European colonial powers.
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