On The Contents, Sources and Composition of two Arabic Pseudo-Platonica: Multaqatāt Aflātun al-ilāhī and Fiqar ultuqitat wa-jumi'at 'an Aflātun
Abstract The medieval pseudo-Platonic treatises (1) Multaqatāt Aflātūn al-ilāhī and (2) Fiqar ultuqitat wa-jumi'at 'an Aflātūn have received no scholarly attention so far. The present article describes the contents and composition of the two treatises and shows that (2) is a gnomological c...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Brill
2009
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| In: |
Oriens
Year: 2009, Volume: 37, Issue: 1, Pages: 7-52 |
| Further subjects: | B
Plotinus
B Plato B PROCLUS B Philo B Galen |
| Online Access: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 245 | 1 | 0 | |a On The Contents, Sources and Composition of two Arabic Pseudo-Platonica: Multaqatāt Aflātun al-ilāhī and Fiqar ultuqitat wa-jumi'at 'an Aflātun |
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| 520 | |a Abstract The medieval pseudo-Platonic treatises (1) Multaqatāt Aflātūn al-ilāhī and (2) Fiqar ultuqitat wa-jumi'at 'an Aflātūn have received no scholarly attention so far. The present article describes the contents and composition of the two treatises and shows that (2) is a gnomological collection proper based on another pseudo-Platonic text, the Taqwīm al-siyāsa al-mulūkiyya wa-l-akhlāq al-ikhtiyāriyya, whereas treatise (1) is a heterogeneous work which draws partly on other gnomological collections, partly on philosophical works of Platonic and Neoplatonic origins, and partly on genuinly Islamic scientific texts. On the basis of these results, it addresses the question why such a patchwork of wise sayings and strictly philosophical ideas was attributed to Plato. Jusqu'à présent, les traités médiévaux (1) Multaqatāt Aflātūn al-ilāhī et (2) Fiqar ultuqitat wa-jumi'at 'an Aflātūn ont été négligés par le monde scientifique. Notre article décrit les contenus et les modes de composition des deux textes et montre que (2) est une collection gnomologique au sens fort, basée sur des extraits d'un autre texte pseudo-platonicien, à savoir le Taqwīm al-siyāsa al-mulūkiyya wa-l-akhlāq al-ikhtiyāriyya. Texte (1), en revanche, est un ouvrage hétérogène, basé non seulement sur d'autres gnomologies, mais aussi sur des textes philosophiques appartenant à la tradition platonicienne et néoplatonicienne ainsi que sur des ouvrages scientifiques d'origine authentiquement islamique. Sur la base de ses résultats, on traite la question de savoir pourquoi une telle compilation de proverbes sages et d'idées strictement philosophiques a été attribuée à Platon. | ||
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