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The Cambridge Companion to Arabic Philosophy
Representing one of the great traditions of Western philosophy, philosophy written in Arabic and in the Islamic world was inspired by Greek philosophical works and the indigenous ideas of Islamic theology. This collection of essays, by some of the leading scholars in Arabic philosophy, provides an introduction to the field by way of chapters devoted to individual thinkers (such as al-Farabi, Avicenna and Averroes) or groups, especially during the 'classical' period from the ninth to the twelfth centuries.
448 pages, Paperback
First published December 8, 2000
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About the author
Peter S. Adamson
30 books127 followersPeter Scott Adamson is an American academic who is professor of philosophy in late antiquity and in the Islamic world at the Ludwig Maximilian University of Munich as well as professor of ancient and medieval philosophy at Kings College London.
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Displaying 1 - 8 of 8 reviews
December 12, 2017
After being on my bookshelf for a long time I decided to finally read it. I have to say that Metaphysics to me is very inane and I did struggle to engage with the topics that so fascinated Arabic philosophers but that said I did learn anew the following things:
1) The influence of Plato and Aristotle upon Islamic philosophy cannot be understated. Muslim philosophers genuinely revered Plato. Their reverence in no way influenced by whether or not Plato was a monotheist. Plato and Aristotle seemed to have given birth to a line of enquiry that was to persist for centuries. Namely, the soul. I find it interesting that so many Muslim philosophers seemed to deem it essential to prove the existence of the soul and how belief that soul existed was essential to your faith as a Muslim. Interestingly, the Quran is not a metaphysical book. It does not elaborate on the nature of the soul or try to prove its existence.
2) The Arabic philosophers regarded themselves at the inheritors of the legacy of the prophets. They genuinely believed that their superior knowledge of natural sciences, logic, and mathematics enabled them alone to perceive the hidden mysteries of the Quran. They regarded people who were not as erudite as akin to sheep in need of guidance.
3) I was intrigued to learn that elements of Jewish philosophy were very similar to Muslim philosophy and that even Maimonedes had the view that the secrets of the Torah were not accessible to the common man and only the philosophers could convey them to the masses. Very similar to the way Arabic philosophers regarded the mysteries of the Quran.
All in all; a good and concise book. Even better if you are fascinated by metaphysics.
1) The influence of Plato and Aristotle upon Islamic philosophy cannot be understated. Muslim philosophers genuinely revered Plato. Their reverence in no way influenced by whether or not Plato was a monotheist. Plato and Aristotle seemed to have given birth to a line of enquiry that was to persist for centuries. Namely, the soul. I find it interesting that so many Muslim philosophers seemed to deem it essential to prove the existence of the soul and how belief that soul existed was essential to your faith as a Muslim. Interestingly, the Quran is not a metaphysical book. It does not elaborate on the nature of the soul or try to prove its existence.
2) The Arabic philosophers regarded themselves at the inheritors of the legacy of the prophets. They genuinely believed that their superior knowledge of natural sciences, logic, and mathematics enabled them alone to perceive the hidden mysteries of the Quran. They regarded people who were not as erudite as akin to sheep in need of guidance.
3) I was intrigued to learn that elements of Jewish philosophy were very similar to Muslim philosophy and that even Maimonedes had the view that the secrets of the Torah were not accessible to the common man and only the philosophers could convey them to the masses. Very similar to the way Arabic philosophers regarded the mysteries of the Quran.
All in all; a good and concise book. Even better if you are fascinated by metaphysics.
January 15, 2026
Mission 2026: Binge reviewing all previous Reads, I was too slothful to review back when I read them
What immediately stands out in this book is its refusal to treat Arabic philosophy as merely a transmission belt for Greek ideas. Yes, Aristotle, Plato, and Plotinus are present—but they are argued with, transformed, and sometimes flat-out reimagined.
Figures like al-Kindī, al-Fārābī, Avicenna (Ibn Sīnā), al-Ghazālī, and Averroes (Ibn Rushd) emerge as original thinkers wrestling with metaphysics, epistemology, ethics, and theology under radically different intellectual pressures.
The essays are admirably clear without being reductive. Complex ideas—emanation, essence and existence, intellect theory, prophecy, causation—are unpacked with patience and historical sensitivity.
You feel the debates breathing: philosophers arguing not just with Greek predecessors but with theologians, jurists, mystics, and political realities. Philosophy here is not abstract speculation; it is embedded in law, medicine, astronomy, and governance.
One of the book’s real strengths is its coverage of the tension between philosophy (falsafa) and theology (kalām).
Al-Ghazālī’s critique of the philosophers is presented not as anti-intellectualism but as a serious philosophical intervention—one that reshaped Islamic thought and forced philosophy to rethink its own assumptions. The result is a tradition defined by self-critique rather than dogma.
Equally valuable is the attention given to ethics and political philosophy. Far from being marginal, these concerns are shown to be central—especially in thinkers like al-Fārābī, whose vision of the virtuous city rivals Plato in ambition while departing sharply in structure and purpose.
The Companion makes clear that Arabic philosophy was always about how to live, not just how to think.
Adamson’s editorial hand is light but firm. The volume avoids triumphalist narratives and resists presentist readings. It neither romanticizes nor exoticizes. Instead, it insists on philosophical seriousness—and demands the same from the reader.
This is not a beginner’s shortcut, but it is a remarkably generous guide.
What stays with you after finishing is a sense of intellectual continuity. Modern philosophy did not emerge ex nihilo in Europe; it was forged through centuries of Arabic-language debate, commentary, innovation, and disagreement. To ignore that is not just inaccurate—it’s intellectually negligent.
This Companion doesn’t merely introduce Arabic philosophy. It corrects the record. Thoughtful, rigorous, and quietly revolutionary.
Recommended.
What immediately stands out in this book is its refusal to treat Arabic philosophy as merely a transmission belt for Greek ideas. Yes, Aristotle, Plato, and Plotinus are present—but they are argued with, transformed, and sometimes flat-out reimagined.
Figures like al-Kindī, al-Fārābī, Avicenna (Ibn Sīnā), al-Ghazālī, and Averroes (Ibn Rushd) emerge as original thinkers wrestling with metaphysics, epistemology, ethics, and theology under radically different intellectual pressures.
The essays are admirably clear without being reductive. Complex ideas—emanation, essence and existence, intellect theory, prophecy, causation—are unpacked with patience and historical sensitivity.
You feel the debates breathing: philosophers arguing not just with Greek predecessors but with theologians, jurists, mystics, and political realities. Philosophy here is not abstract speculation; it is embedded in law, medicine, astronomy, and governance.
One of the book’s real strengths is its coverage of the tension between philosophy (falsafa) and theology (kalām).
Al-Ghazālī’s critique of the philosophers is presented not as anti-intellectualism but as a serious philosophical intervention—one that reshaped Islamic thought and forced philosophy to rethink its own assumptions. The result is a tradition defined by self-critique rather than dogma.
Equally valuable is the attention given to ethics and political philosophy. Far from being marginal, these concerns are shown to be central—especially in thinkers like al-Fārābī, whose vision of the virtuous city rivals Plato in ambition while departing sharply in structure and purpose.
The Companion makes clear that Arabic philosophy was always about how to live, not just how to think.
Adamson’s editorial hand is light but firm. The volume avoids triumphalist narratives and resists presentist readings. It neither romanticizes nor exoticizes. Instead, it insists on philosophical seriousness—and demands the same from the reader.
This is not a beginner’s shortcut, but it is a remarkably generous guide.
What stays with you after finishing is a sense of intellectual continuity. Modern philosophy did not emerge ex nihilo in Europe; it was forged through centuries of Arabic-language debate, commentary, innovation, and disagreement. To ignore that is not just inaccurate—it’s intellectually negligent.
This Companion doesn’t merely introduce Arabic philosophy. It corrects the record. Thoughtful, rigorous, and quietly revolutionary.
Recommended.
April 21, 2016
I (re)turned to this Cambridge Companion, parts of which I had read several years ago for my bachelor's degree, while writing an essay on the role of imagination in Averroës' philosophy. It's a lovely volume, containing relatively up-to-date essays by leading scholars on Arabic philosophy as well as its history, intellectual debts, and subsequent influences.
Especially good, and pertinent to my essay, was a chapter (15) called Psychology: soul and intellect, written by Deborah L. Black. Funny story: a few days ago, I e-mailed a professor in Toronto in order to ask permission to cite her unpublished draft translation into English of Averroës' Short Commentary or epitome; to which she very kindly responded in the affirmative. Her name was Deborah L. Black. It wouldn't have changed anything, but I can't help feeling sorry that I hadn't read her chapter before contacting her.
Especially good, and pertinent to my essay, was a chapter (15) called Psychology: soul and intellect, written by Deborah L. Black. Funny story: a few days ago, I e-mailed a professor in Toronto in order to ask permission to cite her unpublished draft translation into English of Averroës' Short Commentary or epitome; to which she very kindly responded in the affirmative. Her name was Deborah L. Black. It wouldn't have changed anything, but I can't help feeling sorry that I hadn't read her chapter before contacting her.
January 2, 2022
Really good introduction to Arabic Philosophy.
Great care has been taken to assure a pedagogic approach.
All along the book (from the structure of the book, choice & content of the articles, difficulties of the chapters, ...) a gradual and relevant approach is maintained.
My favourite chapters:
- Chapter 2: Greek into Arabic: Neoplatonism (eye-opener!)
- Chapter 6: Avicenna (at some places a little difficult).
- Chapter 7: Al-Ghazali
- Chapters 14, 15, 16, 17 & 18
Great care has been taken to assure a pedagogic approach.
All along the book (from the structure of the book, choice & content of the articles, difficulties of the chapters, ...) a gradual and relevant approach is maintained.
My favourite chapters:
- Chapter 2: Greek into Arabic: Neoplatonism (eye-opener!)
- Chapter 6: Avicenna (at some places a little difficult).
- Chapter 7: Al-Ghazali
- Chapters 14, 15, 16, 17 & 18
August 24, 2019
Buku ini layak dibaca kalau anda ingin mengetahui filsafat Arab / Islam dan ingin nimpuk para bigot yang bilang agama Islam itu terbelakang.
Tema-tema yang menarik menurut saya adalah keterciptaan alam semesta, pengetahuan Tuhan, waktu, dan..masih banyak yang lainnya.
Tema-tema yang menarik menurut saya adalah keterciptaan alam semesta, pengetahuan Tuhan, waktu, dan..masih banyak yang lainnya.
May 15, 2020
Averroes, Avicenna and Suhrawardi are the bomb!
November 14, 2010
This is by far the best introduction to Islamic philosophy. It covers both the most important thinkers and subjects. Each chapter is well written and targeted to people new to the subject.
September 15, 2016
Sahanın önemli isimlerinin makalelerinden oluşan, İslam felsefesine giriş için okunabilecek faydalı bir eser...
Displaying 1 - 8 of 8 reviews