Der Islam im Mittelalter (review)

Abstract

BOOK REVIEWS 251 when compared with the fact that genetic processes issue in results which are so different from their origin. This view of motion carries him at last to a theology which is rather unique in the history of thought.., and which lays emphasis on the intelligibility of nature as the moving force of its operations and of our own understanding of it (pp. x-ix). Woodbridge's exposition of Aristotle's naturalism as "the history of the soul" and "the life of reason" is a beautiful summary of his many inspiring expositions of Aristotle's writings, and to those of us who were privileged to hear them, this little volume is precious as a reminder of Woodbridge's art and insight. Randall describes in his Introduction the excitement at Columbia that Woodbridge and Aristotle, at work together, aroused in several generations of students. But Woodbridge himself published little of his work, so that this volume is a rare book in several senses. Even more interesting to historians and more indicative of Woodbridge's style of work are the notes that fortunately accompany the lectures. Woodbridge had a special conception of the Organon as a basic element of the so-called Metaphysics, of the De Anima as a part of the Physics, of the world as "the earth's spherical horizon," and of all of this as provided with built-in movers, none of them "automatic" in our sense. Man with his soul illustrates the natural dynamic or genetic process. And he is clearly the best illustration of it, because of the fact that in him this process is carried to that consummation where the desire for theory is actualized in definite concrete form. Here attained vision is found to be the discovery of the light by which he walks and lives. Here are discovered the conditions of change and movements. Here is developed the logical framework, which to be sure does nothing, but is nonetheless that without which nothing could be done. Here are found the conditions without which what can be could never become what is. These conditions are not material conditions, they are not bodies of matter. They are not grasped with the hand or seen with the eye. They are thinss of the mind, as we say. They are logical because they are what is finally said by man in his theory. And they have the effect of releasing power as nothing else releases it. They do not push and pull a man about, but when once they are there, in his mind, all his being pushed and pulled is seen to be in consequence of them. They are in him an unmoved mover (p. 166). "It is at last the logical that moves the world" (p. 166). This is Woodbridge's version of "the Creative Logos." HERBERTW. SCHNEIDER Claremont, CaliIornia Der Islam im MiUelalter. By Gustav Edmund yon Grunebanm. (Ziirich und Stuttgart: ArtemisVerlag [1963]. Pp. 649 [1] = Die Bibliothek des Morgenlandes. ["Anmerkungen": pp. 443-601; "Bibliographie" and "Register": pp. 602-649.] Sfr 39.50) Obwohl der Islam fast framer als eine der drei monotheistisehen Hauptreligionen die ibm gebiihrende Anerkennung gefunden hat, trat im 20. Jahrhundert das Interesse ftir ihn seltsamerweise stark in den Hintergrund. Nattirlich gilt das nur ftir den Westen und alle nichtarabischen I~nder, wo trotz der kriegeriSchen Verwicklungen und Revolutionen in Algerien, Tunis and Marokko, yon Aegypten ganz zu schweigen, die Beschi4ftigung mit dem Mohammedanismus auf einen kleinen Kreis von Spezialisten beschriinkt blieb. Dies war eine der bedenklichen Folgen der Ueberspezialisierung unserer Zeit, die einer Zusammenschau der entscheidenden kulturhistorischen Ereignisse den fruehtbaren Boden entzog. Glticklicherweise hat das Werk des hervorragenden Arabisten G. E. yon Grunebaum, der jahrelang als Professor an der Chicagoer Universit~t gewirkt hat und jetzt als Professor ffir Gesehiehte dem "Near Eastern Center" der Universit~t von Kalifornien vorsteht, diesem wissenschaftlichen Parochialismus ein Ende bereitet. Grunebaum, der zuerst im Jahre 1937 mit der Abhandlung "Die Wirklichkeitsweite der frfih-arabisehen Dichtung" hervortrat und sp~ter (1955) das Werk Kritik und Dichtkunst. ~gtudien zur arabischen Literaturgeschichte verSffentliehte, hat in zwei Bfichern, die in den Jahren 1961 und 1962 herauskamen, zuerst die groasen kulturgeschichtliehen Zusammenh~nge beleuchtet. Die Titel dieser Abhandlungen...