Arabic Sciences and Philosophy, 16, 207–236. Vision, light and color in al-Kindi, Ptolemy and the ancient commentators. Lejeune (Ed.), L’Optique de Claude Ptolémée. Sabra, Kuwait: The National Council for Arts and Letters, 1983 (translation and commentary by A.I. (Ed.), Al-Ḥasan Ibn al-Haytham, Kitāb al-Manāẓir: Books I-II-III: Edited with introduction, Arabic-Latin glossaries and concordance tables by Abdelhamid I. Journal of the Optical Society of America 35 (1945): 357–372. Sebastian (Eds.), Al-Kindi, Tideus und Pseudo-Euklid: Drei Optische Werke. Hyderabad, India: Maṭba’at Majlis Dā’īrat al-Ma’ārif.Īl-Kindī. Tanqīḥ al-Manāẓir li-dhawī alabṣār wa al-baṣā’ir (Vol. During the earliest phases of the discipline, a decisive theory about the.Īl-Fārisī, Kamāl al-Dīn. Indeed, if one field were to be singled out in the Islamic world for having left the most influential mark on the development of a discipline, this might be ‘ ilm al- manāẓir, as Greek optikacame to be called in Arabic. As further distinct from these and other fields, what emerged as the so-called science of “aspects” or “optics” from a subdivision of Greek geometry, transformed its parent field quickly and significantly, starting with the translation of the relevant texts (Kheirandish, 1996, 1999, 2001a). As such, it was unlike other mathematical sciences such as astronomy and algebra, which being based on Indian and Persian sources as well, involved a “non-Western” intellectual and practical dimension, in addition to physical and cultural settings. The science of optics entered the Islamic world primarily through Greek sources, during the ninth century transmission of ancient scientific and philosophical texts.
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