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What kept nature as a whole from being itself immortal and divine, as (he ancient pagan philosophers had imagined it to be, a partner or "associate" of God of the sort that the language of the Qur'an so emphatically denied? But in the scriptural tradition stemming from the Torah and enshrined for Muslims in the Qur'an the constancy that Aristotle found in all natural kinds and in a way even in composite particulars was reserved to God, one and transcendent, regnant, as Qur'anic language put it, over all.

Beirut: Dar alMachreq, 1969); cf. my review, Philosophy East and West2\ (1971) 220-2, and my chapter "Jewish and Islamic Philosophy of Language," in Kuno Lorenz et al, eds, HanibuchSprachphilosophie(Berlin: De Gruyter, forthcoming). See H. , in Avicenna and the Visionary Recital (London: Routledge, 1960), translated from the French by Willard Trask. See al-Razi's excerpts from Rufus of Ephesus in F. Rosenthal, The Classical Heritage in Islam (London: Routledge, 1975) 198-200. Gohlman, 107, item 62.

Tr. in Therese-Anne Druart, "Le Traite d'al-Farabi sur les Buts de la MetaphysiquedAristote," Bulletin de Philosophic Medieval 24 (1982) 40-3. Some eight pages in the Arabic edition, the essay fills only three and a half pages in French, including the colophon and editorial notes. , The Life ofAvicenna: A Critical Edition and Annotated Translation (Albany: SUNY Press, 1974) 36. " See Avicenna on Theology, 5. I I A'-Juzjani, in Gohlman, 68; the translation here is my own. " (p. " (p. 39); Gutas, as in Gohlman.

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