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11 Before Avicenna, we find several occurrences of this term in the most famous and important metaphysical writing by al-Kindi, the Fabafa al-ula (“First Philosophy”), ed. Abu Rida in Rasa’ it al-Kindi alfalsafiya (Cairo: Dar al-Fikr al-'Arab T, 1950), -162, and, more recently, in GLuvres philosophiques et scientifiques d’Al-Kindi, II: Metaphysique et Cosmologie, ed. To these occurrences reported in the glossary of the edition (220), the following have to be added: 95.1, 95.2 (“sujet” Rashed/Jolivet; “existence” Ivry). Brill, 1890), 36.16 (German translation in Alfarabl’s Philosophische Abhandlungen, tr. Druart, “Le traite d’al-Farabi sur les buts de la Metaphysique d’Aristote,” Bulletin de philosophie medmale 24 (1982), 43: “quiddite”; Spanish translation in R. Guerrero, “Al-Farabr y la ‘Metafisica’ de Aristoteles,” La Ciudad de Dios 196 (1983), 211-240; partial English translation in Gutas, Avicenna, 242: “identity”). Marmura [Provo, Utah: Brigham Young University Press, 1997], 197: “haecceity”). Jabre, Essai sur fe lexique de Ghazali, Contribution a I’etude de la terminologie de Ghazali dans ses principaux ouvrages a I’exception du Tahdfut (Beirut: Publications de l’Universite Libanaise, 1970), no entry is devoted to huwlya or huwahuwlya. Huwahuwiya derives from huwahuwa , meaning “same,” “identical.” This being the case, as far as Avicenna’s Ilahiyat is concerned, the semantic areas of huwiya (“essence” or “existent”) and huwahuwiya (“sameness”) have to be kept distinct. The tables pro- vided in the following sections report, in three parallel columns (from left to right): Avicenna’s text, the corresponding passages in Aristotle’s Metaphysics and their translation in Ustat’s Arabic version of the Metaphysics.… continue reading »
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