The Oxford Anthology

希腊思想向中世纪穆斯林世界的传播是一个具有重大意义的现象。大部分的希腊科学和哲学在公元8世纪到10世纪之间被翻译成阿拉伯语。AD.在其高度这一翻译运动是直接支持阿巴斯哈里发。希腊的遗产迅速刺激了穆斯林作家适应和进一步发展“古代”的思想。穆斯林的创造性成就鼓励了中世纪晚期的西欧人学习阿拉伯语并将他们的作品翻译成拉丁语。穆斯林有时声称是欧洲文艺复兴的始作俑者，这种说法有充分的理由。穆斯林一直意识到，希腊罗马古代的知识遗产既是“他们的”，也是“我们的”，这一点的重要性超出了学术界。现在有越来越少的学者谁拥有需要在希腊-阿拉伯语领域工作的希腊语和阿拉伯语的命令。因此，继续研究中世纪伊斯兰教对希腊文化的传播和回应的必要性至关重要。本项目首次编辑和翻译了穆斯林如何传播和发展希腊思想的一个迷人的例子。《牛津选集》保存在一份独特的牛津手稿中。它由大约100段哲学或医学/心理学材料组成，主要来自希腊作家（和一些穆斯林作家）。主要的声音是亚里士多德，柏拉图，盖伦和“希腊筛海”（见下文）。选集的范围从简单的杂七杂八的段落，以仔细组装和内部连贯的文本。《牛津选集》属于后一种。它最好被看作是关于形而上学，心理学和伦理学的关键思想的读者。这样的一个集合提供了非常好的洞察力的文化知识的识字阶级。通过它，我们可以了解他们的知识。《选集》的编辑和翻译，以及围绕它进行的研究，将为中世纪晚期伊斯兰教活跃的知识世界以及对当时的教育社会如此重要的知识传播开辟一个新的视角。《选集》的手稿可能可以追溯到公元13世纪初;抄写员的注释表明这不是亲笔签名。案文的形式使人有理由认为，这部著作是要宣读的。后来的补充表明，它继续以这种方式使用。我们似乎有一本专为讨论和教学而设计的书的宝贵例子。丢失了MS的开头和结尾，导致了作者姓名的丢失。扉页上的标题--"智慧之柜“--是后来的猜测，但并不恰当。“内阁”是一个著名的收集医学和哲学材料起源于巴格达知识界的10世纪末。该选集借鉴了这个社区的一个突出成员，铝-'阿米里（d。992）。它还使用了巴格达迪哲学传统的年轻成员，Miskawayh（d。1030），谁是最新的数字被命名，既引用他的“道德的完善”和挖掘它的段落亚里士多德。这本选集使用了公元9世纪的亚里士多德和普罗提诺（阿拉伯人称之为“希腊谢赫”，或多或少是“安提乌斯·格雷库斯”）的译本。哲学家Kindi，并被Miskawayh和他的朋友使用。此外，在形式和内容上，与Miskawayh的“永恒的智慧”和“Amiri的幸福论”以及“内阁”本身等作品有相似之处。本项目将对相关文本、语言和引用模式进行比较研究，以揭示《文集》的形式和思想联系。编辑，翻译和研究将使工作完全提供给学者和所有那些有兴趣探索伊斯兰和西方文化的共同根源。

The transmission of Greek thought to the Muslim world of the Middle Ages is a phenomenon of the greatest significance. Large parts of Greek science and philosophy were translated into Arabic between the 8th and 10th c. AD. At its height this translation movement was directly supported by the Abbasid caliphate. The legacy of Greece quickly acted as a spur to Muslim authors to adapt and further the ideas of 'the ancients'. The creative achievements of Muslims encouraged western Europeans in the late Middle Ages to learn Arabic and translate their works into Latin. The claim sometimes made by Muslims to have started the European renaissance has much justification to it. And Muslims' continuing awareness that the intellectual inheritance of Greco-Roman antiquity is as much 'theirs' as 'ours' has ramifications of importance beyond academia. There are now increasingly few scholars who have a command of the Greek and Arabic needed to work in the field of Greco-Arabic. Thus the need to continue studying the medieval Islamic transmission of and response to Greek culture is of critical importance.This project edits and translates for the first time a fascinating example of how Muslims transmitted and developed Greek thought. The 'Oxford Anthology' survives in a unique Oxford manuscript. It consists of around 100 passages of philosophical or medical/psychological material drawn mostly from Greek authors (and some Muslim ones). The major voices are Aristotle, Plato, Galen, and 'the Greek Shaykh' (see below). Anthologies range from simple ragbags of passages to carefully assembled and internally coherent texts. The Oxford Anthology is of the latter kind. It is best seen as a reader of key ideas about metaphysics, psychology, and ethics. Such a collection offers very good insight into the cultural knowledge of the literate classes. Through it we may obtain knowledge of their knowledge. The edition and translation of the Anthology, and the study built around it, will open a new perspective on the lively intellectual world of late medieval Islam and the circulation of knowledge that was so important to educated society of the time.The manuscript of the Anthology probably dates to the early 13th c.; copyist's annotations show that it was not an autograph. The form of the text makes it plausible to hold that the work was meant to be read out. Additions in a later hand indicate that it continued to be used in this way. We seem to have a precious example of a book designed for discussion and teaching. The loss of the beginning and end of the MS has resulted in the loss of the author's name. The title given on the flyleaf - 'The Cabinet of Wisdom' - is a later, but not inappropriate, guess. The 'Cabinet' is a well-known collection of medical and philosophical material originating in Baghdadi intellectual circles of the late 10th c. The Anthology draws on one prominent member of this community, al-'Amiri (d. 992). It also uses a younger member of the Baghdadi philosophical tradition, Miskawayh (d. 1030), who is the latest figure to be named, both quoting his 'Refinement of Morals' and mining it for passages of Aristotle. The anthologist uses translations of Aristotle and Plotinus (known to Arabs as the 'Greek Shaykh', more or less 'Anonymus Graecus') which were produced for the 9th c. philosopher Kindi, and used by Miskawayh and his friends. Further, in form and content there are parallels with such works as Miskawayh's 'Perennial Wisdom' and the 'On Happiness' attributed to 'Amiri, as well the 'Cabinet' itself. These are the background to our collection.The project will undertake comparative study of related texts, their language, and patterns of quotation, to unravel the Anthology's formal and intellectual connections. The edition, translation, and study will make the work fully available to scholars and to all those interested in exploring the shared roots of Islamic and western culture.