By Jules L. Janssens
This Avicenna bibliography, the results of 20 years of analysis, seeks to proceed the paintings started during this area through G.C. Anawati. New occasions produce new probabilities, and certainly, with the appearance of the pc and inter-library networking, a renewed procedure turns into not just feasible but in addition a necessity.In this bibliography, extra large and systematic realization is paid to non-Western guides, in particular Arabian, persian, Turkish and Russian. Of particular curiosity is the inclusion of a couple of Indian guides. The guides are ordered in accordance with a constant thematic department, with cross-references being supplied the place important. Separate chapters are devoted to the medical and scientific contributions, whereas the philosophical works are handled in ten chapters.In all circumstances an creation is supplied which makes an attempt to stipulate either the mediaeval context of Avicenna's notion and the particular type of his pondering. distinctive recognition is paid to biographical and bibliographical experiences, in addition to to the 'Millenium' of guides that resulted from the Unesco backed 1980 memorial oth the millenium of Avicenna's start. ultimately, and in reality most significantly, an overvieuw is given of the varied versions or translations of Avicenna's paintings, that are pointed out in response to the numbering of the vintage bibliographies of G. C. Anawati and M. Mahdavi. just about all guides are annotated with a precis presentation in their most unique issues and a brief severe evaluation.The textual content therefore serves as a primary orientation for the reader into the richness of Avicenna's legacy. In sum, this bibliography goals at supplying a transparent, concise and accomplished presentation of the cloth, and is therefore an indispensible work-instrument for all destiny Avicenna learn.
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Additional info for An Annotated Bibliography on Ibn Sînâ (1970-1989). Including Arabic and Persian Publications and Turkish and Russian References
In the second part of this study, A. describes in detail the close resemblance, which can be shown to exist between the Diinesh-Nameh, and Ghazzall's Maqii~d al-faliisifa. Intentions of the Philosophers. Since A. did not discover many important omissions and only found minor additions (most of the time concrete examples, which are clearly intended to render the text more accessible), A. concludes that the Maqii~d is a slightly interpretative translation of the J)anesh-Nameh. Moreover, in view of the much more logical order of Ghazzali's version, A.
2197 of Bologna (see Bibliography, 35 for a brief presentation, and evaluation). Good, but rather introductory. Qamln-Latin tradition Avicenna. Liber Canonis Medicinae. Venetiis, 1527. Repr. Bruxelles, Bd. Culture et Civilisation, 1971. Avicennae Liber Canonis, De Medicinis Cordialibus, et Cantica, iam G. Cremonensi ... conversa, postea ... A. Alpago. Basel, 1556. Repr. Tehran, The Pahlavi Comm. Repr. , 1976. , Gerard's Latin Translation of Ibn Sina's al-Qanun, in: Stud. in Islam, 8 (71), 1-7. A.
Persian IBN SINA. Qanun dar (ibb. K. I, 11, Ill, 1 and 2. Transl. 'A. SHARAFKANDI; Notes by A. PAKDAMEN and M. GAFFARI. 4 vol. Tehran, Sorush, 1984, 1986, 1988-'89. (There seems to have been a previous publication of the translation of b. I - Tehran, 'Erfani, 1978), XV-527; 382; 576 + 440 pp. 's concepts Ca tendency even more evident in the notes by A. Pakdamen and M. Gaffari). So, when used, caution is required. Russian Kanon vracebnoi nauki (Canon of Medicine). Tashkent, 1980. A reprint of the 1954-60 Russian translation?
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