Dyuḳan inṭeleḳṭuʼali shel manhig ruḥani be-ʻidan mahapkhani. Yehuda leʼon Ashkenazi (Meniṭo) 1922-1996 hogeh, mekhanekh ṿe-ish maʻaśhe.

The writings of the medieval Islamic scholar Taqi al-Din Ibn Taymiyya are used today by radical groups, such as al-Qaeda, to justify acts of terrorism. In order to explain this modern influence, this volume offers a fresh perspective on Ibn Taymiyya's life, thought and legacy. Contrary to his current image as an anti-rationalist puritan, it argues that Ibn Taymiyya is one of the most intellectually complex, rigorous and interesting figures in Islamic intellectual history.

Taqi al-Din Ibn Taymiyya is one of the most controversial thinkers in Islamic history. Today he is revered by what is called the Wahhabi movement and championed by Salafi groups who demand a return to the pristine golden age of the Prophet.

ABSTRACT A common conclusion of lab dishonesty studies is that subjects cheat to a very modest extent even when they cannot get caught. The modest level of cheating is attributed to subjects’ moral feelings which restrict their cheating to a level that enables them to retain their self-image as honest individuals. The present paper questions this claim, reporting the results of two experiments which uncover a discrepancy between self-portrayed honesty and actual dishonest behavior. The experiments reveal, first, that self-portrayed honesty (...) is stricter than practical honesty, suggesting that when facing an opportunity to benefit from dishonest behavior, subjects trade off some of their self-image as honest persons for dishonestly-generated payoffs. Secondly, dishonesty out of lab, in subjects’ self-chosen environment, is greater than in the lab, with a considerable fraction of subjects cheating to the maximum extent possible. We suggest that it is not a concern about their self-image that holds subjects back from cheating maximally, but rather a concern about their social image. The modest level of dishonesty observed in the lab presumably reflects caution subjects exercise in an unsafe setup. Given an environment where they feel safe to reap the fruits of dishonesty without compromising their image as honest persons in the eyes of others, the image they have of themselves hardly plays a role in curbing their unethical behavior. (shrink)

Mariage et séparation à Damas au moyen âge: Un corpus de 62 documents juridiques inédits entre 337/948 et 698/1299. Edited by Jean-Michel Mouton, Domi nique Sourdel, and Janine Sourdel-Thomine. Documents relatifs à l’histoire des Croisades, vol. 21. Paris: L’Académie des Inscriptions et Belles- Lettres, 2013. Pp. 327, illus. €40.

The Criminal Underworld in a Medieval Islamic Society: Narratives from Cairo and Damascus under the Mamluks. By Carl F. Petry. Chicago Studies on the Middle East, vol. 9. Chicago: Middle East Documentation Center, 2012. Pp. viii + 365. $70.

Name der Zeitschrift: Der Islam Jahrgang: 94 Heft: 2 Seiten: 601-606.

The Villages of the Fayyum: A Thirteenth-Century Register of Rural, Islamic Egypt. Edited and translated by Yossef Rapoport and Ido Shahar. The Medieval Countryside, vol. 18. Turnhout: Brepols, 2018. Pp. viii + 260. €90. Rural Economy and Tribal Society in Islamic Egypt: A Study of al-Nābulsī’s Villages of the Fayyum. By Yossef Rapoport. The Medieval Countryside, vol. 19. Turnhout: Brepols, 2018. Pp. xxix + 285. €110.

An Eleventh-Century Egyptian Guide to the Universe: The Book of Curiosities. Edited and translated by Yossef Rapoport and Emilie Savage-Smith. Islamic Philosophy, Theology and Science, vol. 87. Leiden: Brill, 2014. Pp. xii + 698, illus. $289, €223.

Although metaphysics as a discipline can hardly be separated from Aristotle and his works, the questions it raises were certainly known to authors even before the reception of Aristotle in the thirteenth century. Even without the explicit use of this term the twelfth century manifested a strong interest in metaphysical questions under the guise of «natural philosophy» or «divine science», leading M.-D. Chenu to coin the expression of a twelfth century «éveil métaphysique». In their commentaries on Boethius and under the (...) influence of Neoplatonism, twelfth century authors not only anticipate essential elements of thirteenth century metaphysics, they also make an original contribution to the history of metaphysics by attempting to integrate the theory of first principles, philosophical theology and ontology. This volume presents and examines the contributions of the twelfth century to metaphysics made by selected Jewish, Christian and Muslim authors of the Iberian Peninsula and Francia. -/- Contributors include Matthias Lutz-Bachmann (Frankfurt am Main), Andreas Speer (Würzburg), Charles Burnett (London), Alexander Fidora (Frankfurt am Main), Thomas Ricklin (Neuchâtel), Yossef Schwartz (Jerusalem), Josep Udina (Barcelona), Jack C. Marler (St. Louis/USA), Gillian R. Evans (Cambridge), Andreas Niederberger (Frankfurt am Main) and Françoise Hudry (Paris). (shrink)

A generous postdoctoral grant from the Cohn Institute for History and Philosophy of Science and Ideas at Tel Aviv University enabled this research. I conducted the very earliest stage of the work while holding a postdoctoral position at the Minerva Humanities Center and the Edmond J. Safra Center for Ethics at TAU, which I would also like very much to thank. Participants in the workshop of the School of Philosophy, Linguistics and Science Studies in TAU under the direction of Professor (...) Yossef Schwartz provided useful comments on an early draft. I reserve special thanks to Daniel Dovrat, Yiftah Elazar, Ori Belkind, Eyal Chowers, and Shaul Katzir for their perspicacious remarks and ongoing encouragement.When... (shrink)