Abstract
In his book History of Western Philosophy, Bertrand Russell, a distinguished British philosopher, displays a little understanding of what he calls ‘Mohammedan Culture and Philosophy’. Ray Monk describes the book as ‘the perfect introduction to its subject’, while Sir Isaiah Berlin hails its arguments as ‘not merely classically clear but scrupulously honest’.1 The Oxford Companion to Philosophy depicts it as Russell’s best-known philosophical work that ‘exemplifies this breadth of interest and understanding, and shows that no two areas of philosophy can be guaranteed to be mutually irrelevant’.2 Unfortunately, the reader is not given a chance to make up his mind since the gurus of philosophy have already attested to the greatness of the book. Exploring a foreign territory, such as Arabic-Islamic culture and philosophy, without having the appropriate tools or genuine knowledge, Russell refers briefly to two Muslim philosophers, the Persian Avicenna (Ibn Sina) (980–1037), and the Andalusian Averroes (Ibn Rushd) (1126–98) without clearly stating his sources. The information given is very shallow and he then concludes his chapter with the following statement:
Arabic philosophy is not important as original thought. Men like Avicenna and Averroes are essentially commentators. Speaking generally, the views of the more scientific philosophers come from Aristotle and the Neoplatonists in logic and metaphysics, from Galen in medicine, from Greek and Indian sources in mathematics and astronomy, and among mystics religious philosophy has also an admixture of old Persian beliefs. Writers in Arabic showed some originality in mathematics and in chemistry — in the latter case, as an incidental result of alchemical researches. Mohammedan civilization in its great days was admirable in the arts and in many technical ways, but it showed no capacity for independent speculation in theoretical matters. Its importance, which must not be underrated, is as a transmitter. Between ancient and modern European civilization, the dark ages intervened. The Mohammedans and the Byzantines, while lacking the intellectual energy required for innovation, preserved the apparatus of civilization — education, books, and learned leisure. Both stimulated the West when it emerged from barbarism — the Mohammedans chiefly in the thirteenth century, the Byzantines chiefly in the fifteenth. In each case the stimulus produced new thought better than any produced by the transmitters — in the one case scholasticism, in the other the Renaissance (which however had other causes also). 3
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Notes
See the back cover of B. Russell (1961 rpt. 1996) History of Western Philosophy (London: Routledge).
Russell, Bertrand (1872–1970)’, in Ted Honderich (ed.) (1995), The Oxford Companion to Philosophy (Oxford: Oxford University Press), p. 782.
See a new translation by Riad Kocache (1982), The Journey of the Soul: The Story of Hai bin Yaqzan As Told by Abu Bakr Muhammad bin Tufai y (London: The Octagon Press), p. 28.
Immanuel Kant, quoted in L. Goldman (1973), The Philosophy of the Enlightenment: The Christian Burgess and the Enlightenment, translated by H. Maas (London: Routledge & Kegan Paul), p.
See W. Beck’s translation of Kant: ‘Enlightenment is man’s release from his self-incurred tutelage’, in L.W. Beck (ed.) (1963), On History (Indianapolis: Bobbs-Merrill), p. 3.
See J. Habermas (1987 rpt 1991), The Philosophical Discourse of Modernity Twelve Lectures, translated by Frederick Lawrence (Cambridge, Mass.: MIT) and J. Habermas (1983), ‘Modernity–An Incomplete Project’, in H. Foster (ed.) The Anti- Aesthetic: Essays on Postmodern Culture (Port Townsend, Washington: Bay Press), pp. 3–15.
A. C. Kors (ed.) (2003), The Encyclopedia of the Enlightenment, Vol.1 (New York: Oxford University Press), p. xvii. For further definitions of modernity Suppressed or Falsified History? 137 in various fields, see J. Rée and J. O. Urmson (2005), The Concise Encyclopedia of Western Philosophy, 3rd edn (London; New York: Routledge).
See the Appendix to S. Ockley (1708 rpt 1983), The Improvement of Human Reason Exhibited in the Life of Hai Ebn Yokdhan (London; rpt Hildesheim: George Olms Verlag), p. 168.
See I. Kant (2000), ‘Analytic of the Sublime’, in Paul Guyer (ed.), Critique of the Power of Judgment, translated by P. Guyer and E. Matthews (Cambridge: Cambridge University Press), pp. 5, 276.
J. Locke (2003), Two Treatises of Government and a Letter Concerning Toleration, edited and with an introduction by I. Shapiro (New Haven; London: Yale University Press).
See also J. Tully (2000), ‘Aboriginal Property and Western Theory: Recovering a Middle Ground’, in A. Pagden (ed.) Facing Each Other: An Expanding World, Vol. 31, Part 1 (Aldershot, Burlington: Ashgate Variorum), Suppressed or Falsified History? 139 pp. 53–80;
H. M. Bracken (1973), ‘Essence, Accident and Race’, Hermathena, No. 116, p. 84;
A. Pagden (1998), ‘The Struggle for Legitimacy and the Image of Empire in the Atlantic to C. 1700’, in N. Canny (ed.) The Oxford History of the British Empire. The Origins of Empire: British Overseas Enterprise to the Close of the Seventeenth Century, Vol. 1 (Oxford; New York: Oxford University Press), pp. 34–54.
Examine, for example, Kant’s notorious comments on the mental capacity of blacks in I. Kant (1960), Observations on the Feeling of the Beautiful and Sublime, translated by J. T. Goldthwait (Berkeley: University of California Press), pp. 111–13.
See also I. Kant [1777] (2000), ‘Of the Different Human Races’, in R. Bernasconi and T. L. Lott (eds) The Idea of Race, translated by J. M. Mikkelsen (Indianapolis, Cambridge: Hackett Publishing Company Inc.), pp. 8–22.
See Kant’s ‘On the Different Races of Man’ [1775] in E. W. Count (ed.) (1950), This is Race (New York: Henry Schuman), pp. 16–24.
Note that Kant had appropriated David Hume’s racist dogma. In a footnote to his essay ‘Of National Characters’ [1748], Hume argued that blacks in general were inferior to whites. See E. F. Miller (ed.) (1987), Essays: Moral,Political and Literary (Indianapolis: Library Fund).
See E. C. Eze (1995), ‘The Color of Reason: The Idea of Race in Kant’s Anthropology’, in K. M. Faull (ed.) Anthropology and the German Enlightenment: Perspectives on Humanity (London; Toronto; Lewisburg: Bucknell University Press), pp. 200–41.
Consult C. Darwin (2003), On the Origin of the Species by Means of Natural Selection, edited by J. Carroll (Peterborough, Ontario; Orchard Park, NY: Broadview Press). Darwin’s views on racial issues can also be found in ‘On the Races of Man’, the seventh chapter of The Descent of Man, published in 1871 and reprinted in Bernasconi and Lott, The Idea of Race, pp. 54–78.
See T. Hobbes [ 1651 ] (1996), Leviathan, edited by R. Tuck (Cambridge: Cambridge University Press).
T. R. Machan (1998), Classical Individualism (London: Routledge), p. 1.
See P. Hopper (2003), Rebuilding Communities in an Age of Individualism (Hampshire; Burlington: Ashgate), pp. 29–30.
B. S. Turner (2005), ‘Individualism’, in George Ritzer (ed.) Encyclopedia of Social Theory, Vol. 1 (Thousand Oaks; London; New Delhi: Sage Publications), p. 399.
Also examine B. Turner, N. Abercrombie and S. Hill (1986), Sovereign Individuals of Capitalism (London: Allen & Unwin). Note that Alan Macfarlane refers to the importance of seventeenth-century religious dissent in England as one of the possible factors that led to the emergence of individualism. However, like Turner, he is not aware of the influence of Hayy Ibn Yaqzan on the Quakers in this regard. See A. Macfarlane (2002), The Making of the Modern World: Visions from the West and East (New York: Palgrave).
See S. Attar (1997), ‘The Man of Reason: Hayy Ibn Yaqzan and His Impact on Modern European Thought’, Qurtuba 2 (Cordoba), pp. 19–47.
Henri Pirenne quoted by E. Said (1979), Orientalism (New York: Vintage Books), p. 70.
S. P. Huntington (1996), The Clash of Civilizations and the Remaking of World Order (New York: Simon & Schuster), p. 311.
See N. R. F. Al-Rodhan (2009), Sustainable History and the Dignity of Man: APhilosophy of History and Civilisational Triumph (Berlin: LIT Verlag), p. 438. See also pages 29, 36–7, 39 and 214.
For more information on Al-Kindi’s scientific activities consult M. Th. Houtsma (ed.) (1993), E. J. Brill’s First Encyclopaedia of Islam 1913–1936, Vol. III (Leiden; New York; Koln: E. J. Brill), pp. 1019–20
M. Th. Houtsma and C. E. Bosworth, B. Lewis and Ch. Pellat (eds) (1986), The Encyclopaedia of Islam: New Edition Vol. V (Leiden: E. J. Brill), pp. 122–3.
See also P. Hitti (1970), History of the Arabs, 10th edn (New York: Macmillan, St. Martin’s Press), pp. 370–1;
A. Hourani (1991), A History of the Arab Peoples (Cambridge: The Belknap Press of Harvard University Press), pp. 76–7
A. Hourani and M. Fakhry (1970), A History 142 Samar Attar of Islamic Philosophy (New York; London: Columbia University Press), pp. 82–112.
For the full story of Hunayn Ibn Ishaq, see Ibn Abi Usaybi’a (1882), ‘Uyunal- Anba’ fi Tabaqat al- Atibba’ edited by A. Muller (Cairo), pp. 184–200.
See B. Lewis, V. L. Ménage, C. H. Pellat and J. Schacht (eds) (1986), Encyclopaedia of Islam: New Edition Vol. III. (Leiden; London: E. J. Brill and Luzac & Co.), pp. 578–81. See also Hitti, History of the Arabs pp. 312–16.
J. Lachs (2003), A Community of Individuals (New York, London: Routledge), p. 55.
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Attar, S. (2012). Suppressed or Falsified History? The Untold Story of Arab-Islamic Rationalist Philosophy. In: Al-Rodhan, N.R.F. (eds) The Role of the Arab-Islamic World in the Rise of the West. Palgrave Macmillan, London. https://doi.org/10.1057/9780230393219_6
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