Abu l-Barakat al-Baghdadi and the Traditions of Arabic Logic (original) (raw)
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This entry limits itself to logical writings in the peripatetic tradition produced in Arabic between 750 and 1350. It is intended to provide a tentative framework for analysis of these logical works by describing aspects of the historical and intellectual context within which they were written. This is done by testing the model put forward in Rescher's Development of Arabic Logic against accounts of the syllo-gistic in a number of authors. By about 900, the Organon had been translated into Arabic, and was subject to intensive study. We have texts from that time which come in particular from the Baghdad school of philosophy, a school which at its best proceeded by close textual analysis of the Aristotelian corpus. The school's most famous logician was Alfarabi (d. 950), who wrote a number of introductory treatises on logic as well as commentaries on the books of the Organon. Within fifty years of Alfarabi's death, another logical tradition had crystallized, finding its most influential statement in the writings of Avicenna (d. 1037). Although Avicenna revered Alfarabi as a philosophical predecessor second only to Aristotle, his syllogistic system differed from Alfarabi's on two major structural points. It is in consequence relatively straightforward to assign subsequent logicians to one or other tradition. Avicenna differed from Alfarabi in his approach to the Aristotelian text, and assumed even less than Alfarabi had that it contained a straightforward exposition of a coherent system merely awaiting sympathetic interpretation to become clear. Due perhaps to the flexibility of the larger philosophical framework with which it was associated, a framework which proved adaptable to the needs of Islamic philosophical theology, Avicenna's logic came in time to be the dominant system against which later logicians set forward their own systems as alternatives or modifications.