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"Stroumsa, Sarah"
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Maimonides in his world : portrait of a Mediterranean thinker
Maimonides' life circled the Mediterranean basin. This work is a study of Maimonides as a product of his multi-cultural and multi-religious background.
Book
The Makeover of Ḥayy
This paper focuses on the literary relationship between Ibn Ṭufayl’s Ḥayy and Avicenna’s (the latter being ostensibly the immediate source of inspiration of the former), and on the philosophical implications of this literary relationship. While Ibn Ṭufayl borrowed Avicenna’s protagonists and framework, he eliminated the figure of the guiding sage, thus breaking sharply not only from Avicenna but also from the conventions of the literary genre that served as his model, the initiation story. This paper is primarily dedicated to presenting this dramatic, yet hitherto under-estimated, change, and to examining possible explanations for Ibn Ṭufayl’s revolutionary move.
Journal Article
Andalus and Sefarad : on philosophy and its history in Islamic Spain
Al-Andalus, the Iberian territory ruled by Islam from the eighth to the fifteenth centuries, was home to a flourishing philosophical culture among Muslims and the Jews who lived in their midst. Andalusians spoke proudly of the region's excellence, and indeed it engendered celebrated thinkers such as Maimonides and Averroes. Sarah Stroumsa offers an integrative new approach to Jewish and Muslim philosophy in al-Andalus, where the cultural commonality of the Islamicate world allowed scholars from diverse religious backgrounds to engage in the same philosophical pursuits. Stroumsa traces the development of philosophy in Muslim Iberia from its introduction to the region to the diverse forms it took over time, from Aristotelianism and Neoplatonism to rational theology and mystical philosophy. She sheds light on the way the politics of the day, including the struggles with the Christians to the north of the peninsula and the Fa t imids in North Africa, influenced philosophy in al-Andalus yet affected its development among the two religious communities in different ways. While acknowledging the dissimilar social status of Muslims and members of the religious minorities, Andalus and Sefarad highlights the common ground that united philosophers, providing new perspective on the development of philosophy in Islamic Spain.
Book
The Makeover of Ḥayy
Abstract
This paper focuses on the literary relationship between Ibn Ṭufayl's Ḥayy and Avicenna's (the latter being ostensibly the immediate source of inspiration of the former), and on the philosophical implications of this literary relationship. While Ibn Ṭufayl borrowed Avicenna's protagonists and framework, he eliminated the figure of the guiding sage, thus breaking sharply not only from Avicenna but also from the conventions of the literary genre that served as his model, the initiation story. This paper is primarily dedicated to presenting this dramatic, yet hitherto under-estimated, change, and to examining possible explanations for Ibn Ṭufayl's revolutionary move.
Journal Article
Philosophy
Philosophy and theology in al-Andalus developed as a continuation of the speculative thought in the Islamic East and in constant dialogue with it. While reflecting their different sources, Andalusi philosophy and theology have a distinct character that displays their originality and the fact that they belong to the world of al-Andalus. In the fourth/tenth and fifth/eleventh centuries in al-Andalus, the influence of Neoplatonic thought was prominent, while Aristotelian philosophy peaked in the sixth/twelfth century. Jews and Muslims played an equal part in the development of Andalusi philosophical thought, but their progress did not always follow a parallel trajectory. Taking into account the contemporary Andalusi social and political context, the present chapter endeavors to treat the various products of philosophy and theology in al-Andalus as parts of a common intellectual history.
Book Chapter
On Maimonides and on logic
This response to Davidson's article stresses the point that the introductory lines of the Treatise on Logic tell us nothing about its author's identity. Examining Ibn al-Qifti's use of the term 'ilm al-awa'il and the place of logic in the curriculum of the Aristotelian school tradition, it demonstrates the improbability that any serious student of philosophy would presume to embark on the study of philosophy without having mastered the study of logic. This response therefore upholds the claim that Ibn al-Qifti's entry on Maimonides may give us valuable information concerning Maimonides' authorship of this Treatise.
Journal Article
On Maimonides and on Logic
This response to Davidson's article stresses the point that the introductory lines of the Treatise on Logic tell us nothing about its author's identity. Examining Ibn al-Qifṭī's use of the term ʿilm al-awāʾil and the place of logic in the curriculum of the Aristotelian school tradition, it demonstrates the improbability that any serious student of philosophy would presume to embark on the study of philosophy without having mastered the study of logic. This response therefore upholds the claim that Ibn al-Qifṭī's entry on Maimonides may give us valuable information concerning Maimonides' authorship of this Treatise.
Journal Article
Thinkers of “This Peninsula”
The development of philosophical thought among Muslims in al-Andalus is often described in contradictory terms. On the one hand, scholars agree that, in many ways, the Iberian peninsula witnessed the acme of Islamic philosophy. On the other hand, medieval and modern scholars alike often regard the development of philosophy in this region as something of an anomaly.¹ Medieval Muslim writers such as Ibn Ḥazm (d. 1065) and Ibn Ṭumlūs (d. 1223) speak apologetically regarding the scarcity of philosophical interest and of philosophical and theological compositions in al-Andalus, while al-Maqqarī (d. 1631) reports animosity toward the study of philosophy in this
Book Chapter
Ibn al-Qifṭī's Statement Regarding Maimonides' Early Study of Science
Ibn al-Qifṭī's biographical dictionary contains a short biography of Maimonides, and the biography includes a passage concerning Maimonides' early study of science. Casiri, Derenburg, Steinschneider, and, most recently, Stroumsa read the passage as stating that Maimonides wrote a work on logic before he left Spain, and the latter three understood the work in question to be the Treatise on Logic. The article shows that the Qifṭī passage says nothing about a book. The article offers the most likely translation of the passage and points out its implication for Maimonides' early scientific interests.
Journal Article