By D. M. Armstrong
It is a learn, in volumes, of 1 of the longest-standing philosophical difficulties: the matter of universals. In quantity I David Armstrong surveys and criticizes the most methods and ideas to the issues which were canvassed, rejecting many of the varieties of nominalism and 'Platonic' realism. In quantity II he develops an enormous idea of his personal, an aim concept of universals dependent no longer on linguistic conventions, yet at the real and strength findings of common technology. He hence reconciles a realism approximately characteristics and kin with an empiricist epistemology. the speculation permits, too, for a resounding clarification of average legislation as kinfolk among those universals.
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Additional info for A Theory of Universals: Volume 2: Universals and Scientific Realism (v. 2)
54. 26. Ibn al-ʿArabī, Mawāqiʿ al-nujūm, in Majmūʿa, Vol. III:309. 27. 3. 28. 9. 29. 4–5. 30. Israfīl is the name, probably derived from the Hebrew serafīm, of an archangel whose mission is to transmit the divine decisions written on the Preserved Tablet to the Archangel who is responsible for the fulfillment of these decrees. J. Wensinck, ‘Israfīl’, in EI. In Sufi mythology Israfīl is the angel of the Resurrection. 200. 31 If he possessed God’s qualities, it was certainly possible to ascribe angelic qualities to him.
58. 10–11. 59. 27–30. 49 the earlier sufis that God pointed out to him the greatness of His rule. 60 In spite of this statement, Abū Yazīd emphasized several times the seeming existence of the human being, a point which, as we know, is central in Ibn al-ʿArabī’s mystical philosophy. As we have seen, according to the Shaykh, will (irāda) in Abū Yazīd’s view means the absence of will, and he expressed this notion by his saying: ‘I will not to will’ (urīdu an la urīda). Abū Yazīd justifies this statement by saying ‘I am the object of will (al-murād) and You are the one who wills’ (al-murīd).
In such a way, Ibn al-ʿArabī accepts Abū Yazīd’s principle of the real existence, but also leaves a sort of will to the human being. If he 60. 3–7. 61. 1. 50 abu yazid al-bistami had been asked who causes this will in the human being, he would undoubtedly have said that the cause is God. However, Abū Yazīd elsewhere points to the existence of a will which can be connected to God’s absolute rule of the cosmos. In a poem cited several times in Futūḥāt, Abū Yazīd said that he wanted God not to give him reward but punishment.
A Theory of Universals: Volume 2: Universals and Scientific Realism (v. 2) by D. M. Armstrong