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By Luis Arboledas Martinez

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51 One example of al-Kindī’s potential influence As Adamson (2007a, 29, 37, 46, and 112) notes, al-Kindī perceived Aristotelianism and Neoplatonism as compatible systems, and he strove to harmonize their various doctrines into a new synthesis. This project was facilitated by the translations and compilations of Neoplatonic material in Arabic executed in the al-Kindī circle; see Adamson (2002a), D’Ancona (2003, 84, 88–90); and D’Ancona and Taylor (2003, 627–628). It is however unclear to what extent these translations were informed by the idea of philosophical harmonization or, conversely, to what extent the latter idea emerged as a result of these translations.

31 Goldstein (1980, 342). 32 Judging from their comments, it appears that Kubesov et al. were not cognizant of the existence of the Majlis Libary manuscript, which was first mentioned by Sezgin. More unsettling is the fact that their Russian rendition of the opening section of the commentary does not exactly match the text of the British Library manuscript. For example, the name al-Fārābī is nowhere to be found in their Russian translation, although it appears on numerous occasions in the British Library copy.

901 CE), and al-Battānī (d. 929 CE) were actively engaged both in spreading Ptolemy’s theories through their various writings and in revising or perfecting some of the findings of previous scientists. Their manuals contributed to the dissemination of astronomical knowledge and of the geocentric model and its system of 56 For pre-Islamic Arab astronomy and the anwāʾ tradition, see Varisco (1992 and 2000) and EI3. 36 chapter one nested orbs among educated laypersons and the social elites. It is of little surprise, then, that the contemporary philosophers and many theologians shared this common scientific worldview.

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