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By Ya'qūb ibn Isḥāq al-Kindī, Alfred L. Ivry

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I or the English edition, pp. 97-100 and 188. This view is expressed also in Nichomachus' Theologomena Arithmeticae, ed. F. Ast (Leipzig, 1817), pp. , for Nichomachus' authorship of this work,Robbins' study, op. , Pt. 82-87). 61. Regarding Nichomachus' paradoxical position, in which both the one and the many are considered necessary principles of all existence and yet the one is often regarded as more fundamental, cf. Robbins, op. , p. 115. 62. Cf. Nichomachus' Introduction, ed. Hoche II: xviii, 1,4; pp.

2. , 982b 9; and see Met. IV. 1. 1003a 21 f. 40. Particularly in Met. XII 7. lO72a 19-1073b 3; but defined in Met. VI. 1. 1026a 10-19 (and cf. Ross' notes there) and XI. l064a 33-b 3. 41. Cf. Met VI. I. 1026a 29-32; "if there is an immovable substance, the science ofthis must be prior and must be first philosophy, and universal in this way, because it is first. And it will belong to this to consider being qua being-both what it is and the attributes which belong to it qua being" (in Ross' translation).

II (1942) : 262-288, particularly pp. 268 ff. As regards the Muntluzkhab $iwiin al-ljikmah, it would appear on internal grounds that al-Kindi is indeed the author or the philosophical views attributed to him, and possibly or the gnomic utterances as well; though both genres and their contents are clearly indebted to ultimately Greek sources. Attributing these moralistic remarks to al-Kindi, of course, does not necessarily mean that he practised what he preached, though there is no necessity to believe he did not, either.

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