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The "lost" Yaḥyā ibn ʿAdī treatises recently discovered in the Tehran codex Marwī 19 include a record of a philosophical debate instigated by the Ḥamdānid prince Sayf-al-Dawla. More precisely, Marwī 19 contains Yaḥyā's adjudication of a dispute between an unnamed Opponent and Yaḥyā's younger relative Ibrāhīm ibn ʿAdī (who also served as al-Fārābī's assistant), along with Ibrāhīm's response to Yaḥyā's adjudication, and Yaḥyā's final word. At issue was a problem of Aristotelian exegesis: should "body" be understood as falling under the category of substance or under the category of quantity? The unnamed Opponent argues that body is a species of substance; Ibrāhīm argues that technically speaking, body is a species of quantity, and hence an accident; and Yaḥyā judges that body is a species of substance, though for very different reasons than the Opponent gives. For the first time, the Arabic text of this exchange is edited and translated into English. Also provided is an Introduction that sets the debate in historical context, and discusses in particular the possible influence of John Philoponus. The debate is interesting and important not only because of the philosophical ramifications of the issues under discussion, but because it constitutes evidence of dialectical practice among Arabic-speaking philosophers from the middle of the 10th century.
Les traités "perdus" de Yaḥyā ibn ʿAdī, retrouvés récemment dans le codex Marwī 19 de Téhéran, incluent le compte-rendu d'un débat philosophique suscité par le prince ḥamdānide Sayf-al-Dawla. Plus précisément, le codex Marwī 19 reprend l'arbitrage de Yaḥyā à propos d'une querelle mettant aux prises un Opposant anonyme et un membre plus jeune de la famille de Yaḥyā, Ibrāhīm ibn ʿAdī (qui fut également assistant d'al-Fārābī), accompagné de la réponse d'Ibrāhīm à l'arbitrage de Yaḥyā, ainsi que les remarques finales de Yaḥyā. Le problème en jeu est une question d'exégèse aristotélicienne: Le "corps" devrait-il être compris comme tombant sous la catégorie de substance ou sous celle de quantité? L'Opposant anonyme soutient que le corps est une espèce de la substance; Ibrāhīm soutient que, techniquement parlant, le corps est une espèce de la quantité, et donc, un accident; Yaḥyā juge, quant à lui, que le corps est une espèce de la substance, bien que pour des raisons bien différentes de celles amenées par l'Opposant. Pour la première fois, une version arabe de cet échange est éditée et traduite en anglais. Une introduction situant le débat dans son contexte historique et discutant plus précisément l'influence possible de Jean Philopon est également proposée. Ce débat trouve son intérêt et sa pertinence non seulement à cause des ramifications philosophiques des problèmes discutés, mais aussi parce qu'il constitue la preuve d'une pratique dialectique chez les philosophes de langue arabe du milieu du Xe siècle.
1 These treatises are listed with transcriptions of their incipits and explicits, and collated with the orders given by Endress, G. (in his The Works of Yaḥyā ibn ʿAdī: An Analytical Inventory [Wiesbaden, 1977]) and Khalīfāt, S. (in his Maqālāt Yaḥyā ibn ʿAdī al-falsafiyya [ʿAmmān, 1988]), in Wisnovsky, R., "New philosophical texts of Yaḥyā ibn ʿAdī: A supplement to Endress' Analytical Inventory ", in Opwis, F. and Reisman, D. (eds), Islamic Philosophy, Science, Culture, and Religion: Studies in Honor of Dimitri Gutas (Leiden, 2012), pp. 307–26; see now also Wisnovsky, R., "MS Tehran–Madrasa-yi Marwī 19: An 11th/17th-century codex of classical falsafa, including 'lost' works by Yaḥyā ibn ʿAdī (d. 363/974)", Journal of Islamic Manuscripts, 7/1 (2016): 89–122 . A facsimile edition of the entire codex, including an index of names of individuals and groups, and titles of books, is also being published: A Safavid Anthology of Classical Arabic Philosophy. Facsimile Edition of MS Madrasa-yi Marwī 19, ed. R. Wisnovsky (Tehran, 2016).
2 The two treatises are listed by Endress as #3.33 and #7.4, respectively; and by Khalīfāt as #54 and #55, respectively. Khalīfāt tentatively assigned the title of the former treatise (i.e., #54) to the text he printed in Maqālāt, pp. 165–6 (see p. 165, n. 1). However, the two texts are in fact distinct: Khalīfāt's text is much shorter than the treatise here transcribed (i.e., Madrasa-yi Marvī 19, no. 50, fols. 70a20–71b25), and the Incipits and Explicits differ.
3 Tatimmat ṣiwān al-ḥikma, ed. Shafīʿ, M. (Lahore, 1935) #58, 102,1–6. Ibrāhīm's name appears in Ibn al-Qifṭī's entry on Yaḥyā ibn ʿAdī, but only as part of the titles of the two treatises edited here: Taʾrīkh al-ḥukamaʾ, ed. Lippert, J. (Leipzig, 1903), 363,14–15. Ibrāhīm is also mentioned by Ibn Abī Uṣaybiʿa in his Fārābī entry, where Ibrāhīm is said to have been a student of Fārābī's in Aleppo (tilmīdhun lahu bi-Ḥalab) and to have transcribed Fārābī's dictation of his Commentary on Aristotle's Posterior Analytics: ʿUyūn al-anbāʾ fī ṭabaqāt al-aṭibbāʾ ed. Müller, A. (Cairo, 1299/1882), vol. II, 139,19–20; see also Shahrazūrī's virtually identical entry on Ibrāhīm ibn ʿAdī in his Nuzhat al-arwāḥ wa-rawḍat al-afrāḥ, ed. ʿA. Abū Shuwayrib (no loc., 1988), #98, 342,19–343,2.
4 Meyerhof, M., "ʿAlī al-Bayhaqī's Tatimmat Ṣiwān al-Ḥikma: A biographical work on learned men of the Islam", Osiris, 8 (1948): 122–217 at 166 (#58), and Maqāla fī al-tawḥīd li-al-Shaykh Yaḥyā ibn ʿAdī, ed. Khalīl, S. (Jūniyah, 1980), 27.
5 Epistolae obscurorum virorum, ed. and tr. Stokes, F.G. (London, 1909), Book II, Letter 45, 226–7 (English translation 482–3). This is one of several similar disputes between the two schools.
6 Simplicius, In Categorias (CAG VIII), ed. C. Kalbfleisch (Berlin, 1907), 125,13–16.
7 On Lucius see now M.J. Griffin, The Reception of the Categories of Aristotle, c. 80 BC to AD 220 (Oxford D.Phil. thesis, 2009) and Aristotle's Categories in the Early Roman Empire (Oxford, 2015). Lucius is often lumped with Nicostratus, who probably lived in the early second century AD, but as Griffin shows, Boethus in the first century AD replies to Lucius but not to Nicostratus. Griffin raises the possibility that Lucius may have been simply a character in a dialogue by Boethus. Simplicius knows Lucius and Nicostratus through Porphyry; Porphyry in turn knows Lucius through Boethus (and perhaps also through Nicostratus, but even Nicostratus may know Lucius only through Boethus, as obviously must be the case if Lucius was simply a character invented by Boethus).
8 For Porphyry, see what is cited from him at Simplicius, In Categorias, 124,31–35; cf. Ammonius, In Categorias (CAG IV.4), ed. A. Busse (Berlin, 1895), 65,26–66,3. For Avicenna's distinction between body in the natural-philosophical sense (jism ṭabīʿī) and body in the mathematical sense (jism taʿlīmī), see Kitāb al-Shifāʾ: Ilāhiyyāt, ed. Anawātī, G. and Zāyid, S. (Cairo, 1960), II.2, 64,5–65,3; the distinction is implied at Kitāb al-Ḥudūd, ed. and French trans. by Goichon, A.-M. (Paris, 1933), #39–#40, 22,7–23,7; Kitāb al-Shifāʾ: Manṭiq: Maqūlāt, ed. G. Anawātī et al. (Cairo, 1959), III.4, 112,16–115,ult. (see especially 113,12–114,5); Kitāb al-Shifāʾ: Ṭabīʿiyyāt: al-Samāʿ al-Ṭabīʿī, ed. S. Zāyid (Cairo, 1983), I.2, 13,4–14; and Kitāb al-Shifāʾ: Manṭiq: Burhān, ed. A. ʿAfīfī (Cairo, 1956), I.10, 99,4–103,12 (where his focus is on the distinction between body qua matter and body qua genus); see also Kitāb al-Ishārāt, ed. S. Dunyā, al-Ishārāt wa-al-tanbīhāt maʿa sharḥ Naṣīr al-Dīn al-Ṭūsī (Cairo, 1957–1960), I.5, 168,3ff.
9 Yaḥyā #13, 70b32–33; compare Philoponus, De aeternitate mundi contra Proclum, ed. H. Rabe (Leipzig, 1899), XI.6, 425,1–6.
10 Aristotle also discusses the possibility of something like three-dimensional extension as a common substratum of earth, water, air and fire (and thus of their compounds) in Metaphysics B5 1001b26–1002a4 and Z3 1029a7–21 (the latter passage also considers a further underlying non-quantitative matter); these passages are aporetic, and do not give the view his stamp of approval.
11 Avicenna maintains this in Shifāʾ/Ilāhiyyāt V,3, building on Alexander's distinction between genus and matter in his Quaestiones II,28; see Menn, S., "Avicenna's Metaphysics", in Adamson, P. (ed.), Interpreting Avicenna (Cambridge, 2013), pp. 143–69 at 158–9.
12 The Arabic translation of Philoponus' Contra Proclum is listed by Ibn al-Nadīm, al-Fihrist, ed. G. Flügel (Leipzig, 1871–72), 252,13–14 and 254,25; Ibn al-Qifṭī, Taʾrīkh al-ḥukamāʾ, 89,4–6 and 356,5; and Ibn Abī Uṣaybiʿa, ʿUyūn al-anbāʾ, 155,28. Both Arabic versions of the Proclus are extant and at least one has been edited, but apparently no Arabic version of the Philoponus is known to be extant. However, Rowson says that ʿĀmirī assumes his readers know it, Giannakis shows that Bīrūnī quotes/paraphrases it, and Hasnawi and Fazzo show that two pieces of it (neither being XI) circulated as rasāʾil attributed to Alexander of Aphrodisias. On all this, see now Wakelnig, E., "The other Arabic version of Proclus' De Aeternitate Mundi. The surviving first eight arguments", Oriens, 40 (2012): 51–95 , which cites the earlier work of Rosenthal, F. ("From Arabic books and manuscripts VII: Some Graeco-Arabica in Istanbul", Journal of the American Oriental Society, 81 [1961]: 7–12 at 9–10), E. Rowson (A Muslim Philosopher on the Soul and Its Fate: al-ʿĀmirī's Kitāb al-Amad ʿalā l-abad [New Haven, 1988], p. 252), Giannakis, E. ("The quotations from John Philoponus' De Aeternitate Mundi Contra Proclum in al-Bīrūnī's India ", Zeitschrift für Geschichte der Arabisch-Islamischen Wissenschaften, 15 [2002–3]: 185–95), and Hasnawi, A. ("Alexandre d'Aphrodise vs Jean Philopon: Notes sur quelques traités d'Alexandre 'perdus' en grec, conservés en arabe", Arabic Sciences and Philosophy, 4 [1994]: 53–109); see also Fazzo, S., "L'Alexandre Arabe et la génération à partir du néant", in Hasnawi, A., Elamrani-Jamal, A. and Aouad, M. (eds), Perspectives arabes et médiévales sur la tradition scientifique et philosophique grecque (Leuven/Paris, 1997), pp. 277–87 (see especially p. 283, n. 18).
13 A view like this is held by many Latin scholastic realists. See notably Thomas Aquinas, Summa contra Gentiles IV,65, who uses it to explain the subsistence of the accidents of the Eucharistic bread when the bread has been transformed into the body of Christ. Normally the qualities and other accidents inhere immediately in extended quantity, which in turn inheres in substance. In transubstantiation, when the substantial subject is removed, the extended quantity (which was previously the quantity of the bread) subsists by itself, and the qualities and other accidents continue to inhere in the extended quantity. For a good statement and critique of the millefeuille theory of quantity, see Ockham, Summa Logicae I, 44–45.
14 See Lucius at Simplicius, In Categorias, 48,1–11; cf. Dexippus, In Categorias (CAG IV.2), ed. A. Busse (Berlin, 1888), #22, 23,17–24.
15 So the questioner (probably reflecting Lucius, via Boethus) in Porphyry's commentary by question and answer, 95,10–16; see now the edition by Bodéüs, R., Porphyre: Commentaire aux Catégories d'Aristote (Paris, 2008).
16 Simplicius, In Categorias, 78,10–20.
17 See Simplicius, In Categorias, 97,35–98,1, καὶ ἔστιν ἡ μὲν διαφορὰ μορφή τις τοῦ γένους, τὸ δὲ γένος ὥσπερ ὑποκείμενον προϋπάρχει, and the following lines 98,1–6, where the differentia is constitutive of the species as a quality added to the genus. It is likely that Simplicius is following Boethus here, via Porphyry; Boethus was the last named authority, at 97,28. But it is not always clear whose opinion Simplicius is citing in the different parts of this paragraph.
18 So Alexander Quaestiones I,17, Alexandri Aphrodisiensis Praeter commentaria scripta minora, ed. Bruns, I. (Berlin, 1892), 29,30–30,14; there are parallels in Quaestiones I,8 and I,26. I,26 42,9–14 makes clear that Alexander shares the concern Philoponus will later have, that if forms are merely accidents of matter, the compound substance will be a compound of matter and accidents, and so not really a substance – the form will dissolve into a heap of accidents. I,8 17,22–30 makes it clear that he is thinking of the Categories' explication of being "in a subject" and trying to show that a substantial form is not in a subject in this sense. I,8 17,12–17 shows that he is responding to Boethus (and to Lucius), to the same text that lies behind Simplicius In Categorias 48,1–11. All three of these Quaestiones are translated in Alexander of Aphrodisias: Quaestiones 1.1–2.15, tr. Sharples, R.W. (Ithaca, 1992). All of these texts, and other relevant texts of Alexander, are discussed in detail in Rashed, M., Essentialisme: Alexandre d'Aphrodise entre logique, physique et cosmologie (Berlin, 2007), esp. 35–81.
19 So Porphyry's commentary by question and answer, 95,17–35, both on οὐσιώδης ποιότης and on why it counts as οὐσία (this last at 95,33).
20 So Plotinus II,4,8–9 and III,6,16–18.
21 The Opponent's basis in Aristotle for inferring that, since whiteness is in body, body must be a substance, is Categories 5 4a10–11, "it seems to be most proper to [i.e., most distinctive of] substance that, while being numerically one and the same, it is receptive of contraries": so if numerically the same body can be at one time white and at another time black, it must be a substance. Yaḥyā will have to restrict the scope of this Aristotelian maxim.
22 This thought goes back to Alexander's argument, discussed above, that the form is not in matter as in a subject (in the sense of the Categories) because the matter is not an actual determinate subject until the form is in it.
23 Nuskhat mā athbatahu Yaḥyā ibn ʿAdī li-Abī Bakr al-Ādamī al-ʿAṭṭār (MS Marwī 19, #53, 72b25–73a16).
24 Maqāla fī ibāna anna ḥarārat al-nār laysat jawharan li-al-nār (MS Marwī 19, #14, 17b26–20a17). Yaḥyā's main claim in this essay is that heat in fire and heat in iron belong to the same species or genus, and that it is impossible for one individual of a species or genus to fall under one category (quality) while another individual of the same species or genus falls under another category (substance).
25 : فهذه
26 الاختلاف : لم اختلاف
27 وجُمِعَ | أقاويله بيْن المبتدأ : وجمعَ بيْن | أقاويله المبتدأ
28 فإنْ اختلف إنسانان : فاختلف إنسانان
29 والقائلة : والعاملة
30 ظنّ : أظنّ
31 ذهب : ذهبه
32 إلاّ : إلا أن
33 For another instance of ammā starting a new sentence without being preceded by a fa- or a wa-, cf. 72a33.
34 يعرفه : يعرف
35 الكمّيّة : الممكنة
36 استشهدا إنْ : استشهد إنْ
37 فيهما : فيها
38 لقياسه : القياسه
39 هذا نتيجته نتيجة ما أحسبه : هذا نتيجة نتيجة ما احسيه
40 في باب المضاف : في الباب المضاف
41 يخلو : يخلوا
42 تحت : يجب
43 مفسّرو : مفسّروا
44 لم يوجد قائلاً فيه ما يدلّ على : لم يوجد قال فيه ما يدلّ على
45 موضع : وضع
46 وإنْ : فإنْ
47 من قوله : من قاله
48 مجمعًا : مجْتمعًا
49 المتضادّيْن : المتضادّان
50 إليه : إليها
51 عن : من
52 لقصده : كقصده
53 يخلو : يخلوا
54 يخلو : يخلوا
55 قائل : قال
56 Inserted from Ibrāhīm #8.
57 اثنان : إنسان
58 في هذا : في هذا القول
59 أحدهما : أحد ها
60 وهذان : وهذا
61 تلزم : يلزم
62 ذكرًا |71b5| بتّةً : ذكر |71b5| اتيه
63 والفساد الآخر : والآخر الفساد
64 تينك : بينك
65 وصل : فصل
66 هي : هو
67 <لا> كوجود | الأعراض : كوجود | الأجزاء المقوّمة لذوات الأشياء التي يوجد فيها الأعراض
68 ولم أجده : ولم أخذه
69 رجلاً : وجلاً
70 الحمد : الحمد
71 Literally, "… concerning their disagreement about [the claim] that body is a substance and [the claim that body is] an accident…". Alternatively, we could emend the manuscript's anna al-jism jawhar wa-ʿaraḍ to anna al-jism jawhar aw ʿaraḍ, which would provide the intended disjunction.
72 Ibrāhīm's point seems to be that e.g., if one person says that body is a substance and another says that body is an accident, if they both mean the same thing by body, then they differ about the meaning or thought-content; whereas if one person means by body the dimensions and holds that it is an accident, and the other means by body the extended thing and says that it is therefore a substance, they are differing not about a meaning but about a word to which they assign different meanings.
73 I.e., Yaḥyā claims that the Opponent is extracting Ibrāhīm's statements from their context.
74 Kazimierski translates ʿayn al-mīzān as "… Inclinaison d'un plateau de la balance. On dit fī al-mīzān ʿayn pour dire 'Cette balance n'est pas juste, elle penche plus d'un côté que de l'autre'". "Unevenness" is Lane's translation of this expression.
75 This meaning of ʿayn is unclear. It could go with the immediately preceding meaning, since there is no wa- to act as a conjunction: one of the causes of disease in the sense that it is said to be something evident. Alternatively, Lane says one of the meanings of ʿayn is bayt "meaning partition, or part divided from the rest, in a chest"; but the bowl of the final letter seems to be a nūn not a tāʾ.
76 I.e., "ʿayn al-X" can mean the same as "maḥḍ al-X," i.e., X itself and nothing more. Lane: "ʿayn is a homonym, applying to various things… forty-seven meanings are assigned to it, but it is said by MF that its meanings exceed a hundred: those occurring in the Qurʾān are seventeen…"
77 This is the same phrase (fī al-maʿānī) that appears in the first paragraph and which was translated there as "in the meanings".
78 This sentence responds to the Opponent's claim at the end of Yaḥyā #2.
79 Ibrāhīm means the Categories; cf. the Opponent at #12, 70b28–29, and Yaḥyā at #40, 71b22.
80 For Ibrāhīm on the difference between "body" and "embodied", see above, #3, 70a34–42. Body is listed among the species of quantity at Categories 6, 4b20–25.
81 I.e., as opposed to the falāsifa and to the mutakallimūn whose views the Opponent goes on to summarize.
82 The views of (Abū ʿAlī) al-Jubbāʾī and of (Abū al-Qāsim) al-Balkhī (also called al-Kaʿbī), leading figures of the Basra and Baghdad Muʿtazilite schools respectively, are here apparently reported correctly – although, strictly speaking, al-Jubbāʾī and al-Balkhī are discussing the annihilation not of bodies but of substances, i.e., the atomic constituents of bodies which they say are not properly bodies. (A body could presumably be dissolved by its atomic constituents' ceasing to be conjoined.) See e.g., the debates contained in Abū Rashīd al-Nīsābūrī, al-Masāʾil fī al-khilāf bayna al-Baṣriyyīn wa-al-Baghdādiyyīn, ed. al-Sayyid, R. and Ziyāda, M. (Tripoli, 1979), especially #4 (Masʾala fī anna al-jawharayn yajūzu an yakūnā muftariqayn wa-lā thālitha baynahumā), 47,7–56,6; #13 (Masʾala fī anna al-jawhar yajūzu an yakhluwa min kulli ʿaraḍin mā khalā al-kawn), 62,1–74,14; and #16 (Masʾala fī anna al-jawhar yantafī bi-ḍiddin), 83,3–87,19.
83 Yaḥyā is thinking of Aristotle Metaphysics Γ3 1005b23–32, where opinions whose contents are contradictories (the opinion that p and the opinion that not-p) are contrary states, and cannot occur in the same person at the same time.
84 The conclusion is "then the man can't honestly believe what he's saying": see Yaḥyā #25, where Yaḥyā says this.
85 Reading mustaṭrif. This can also be read as a passive participle, mustaṭraf, and construed as something like "it is an oddity from whose falsehood or peculiarity he has averted his eyes, [falsehood or peculiarity] that prevents it from being a [valid] argument."
86 "What he says" renders qawl, understood here as an argument rather than a proposition. Prior Analytics I.1 24b18 defines a syllogism as a kind of logos, rendered as qawl in the Arabic translation at Manṭiq Arisṭū, ed. Badawī, ʿA. (Cairo, 1948), vol. I, ad loc. (108,1).
87 Alternatively, one could eliminate the definite article in the manuscript entirely, and read it as bi-qiyāsin muwāzinin qiyāsahu (or bi-qiyāsin muwāzini qiyāsihi).
88 See Ibrāhīm #2.
89 I.e., Abū ʿAlī al-Jubbāʾī and Abū al-Qāsim al-Balkhī.
90 Normally bāb in this context would mean "chapter"; but this reference is a paraphrase of Categories 6 5b15–22, which is actually in the chapter on quantity, not the chapter on relation; hence the translation "heading".
91 In this passage, 5b15–22, Aristotle is arguing that small and large belong to the category of relation, rather than to that of quantity. The Opponent's point is that if Ibrāhīm can argue that, because Aristotle says that some quantities are bodies, body must be a species of quantity, then the Opponent could equally well argue that, because Aristotle says that sesame seeds and mountains are large and small, and that large and small are relations, sesame seeds and mountains must also be species of relation, which is absurd. Aristotle's position (the Opponent suggests) would rather be that sesame seeds and mountains are substances but have relational predicates belonging to them as accidents, and that bodies are substances but have quantitative predicates belonging to them as accidents.
92 This is cited by Ibrāhīm #4.
93 This is apparently an abridgment of what Yaḥyā cites from the Opponent in Yaḥyā #27 and #28 below. It was controversial whether the same thing can be in two categories. See Categories 8 11a20–36, where (the arts of) grammar and music are qualities, and do not fall under the category of relation [πρός τι] because they are not said to be grammar or music of something, and yet they are species of the genus knowledge [ἐπιστήμη], which does fall under the category of relation, because it is always knowledge of something. But at 11a37–8 Aristotle adds that "even if the same thing does turn out to be both a quale and a relative, there is nothing absurd in counting it in both genera." And at Categories 7 8a13–b24 he seems tentatively inclined to say that the same thing can full under the categories of substance and of relation, e.g., head or hand, which are always the head or hand of something.
94 The Arabic translation of the Categories has … al-mawjūda fī shayʾin lā ka-juzʾin minhu wa-laysa yumkinu an yakūna qiwāmuhu min ghayri alladhī huwa fīhi: Les Catégories d'Aristote dans leurs versions syro-arabes, édition de textes précédée d'une étude historique et critique et suivie d'un vocabulaire technique par K. Georr (Beirut, 1948), ad loc. (159r4–5) = Manṭiq Arisṭū, ed. Badawī, vol. I, ad loc. (4,8–9).
95 This is close to something Philoponus says at De aeternitate mundi contra Proclum XI.6, 425,1–6.
96 See the Introduction for the strategy, going back to Alexander, of arguing that some contested entity (typically a substantial form or a differentia of a substance-species) does not fall under Aristotle's definition of accident, because although it is in the composite substance, it is constitutive of that substance, and so does not satisfy the condition of being in the substance "not as a part"; again, because it is constitutive of the substance, the substance cannot exist without it. As noted in the Introduction, Philoponus in De aeternitate mundi contra Proclum XI.5 applies this strategy to argue that three-dimensionality is not an accidental quantity but a substantial quantity, constitutive of bodily substance.
97 The thought is that this sort of expression indicates that body is not a quantity, but rather has a quantity, and so is a substance.
98 The "book specifically devoted to substances and accidents" is the Categories, as in #4 above. As noted in the Introduction, the Categories discusses body as one of the species of continuous quantity in Chapter 6 (these species are listed at 4b23–5), whereas body is at any rate not explicitly mentioned as a species of substance in Chapter 5, as Ibrāhīm points out in Ibrāhīm #3 (in #12 above), although the Opponent (in his #5–9) tries to find texts of the Categories which indirectly imply this. For Yaḥyā's judgment on the issue, see #13 above.
99 This is cited by Ibrāhīm in Ibrāhīm #6. What Ibrāhīm says there shows that Yaḥyā is closely paraphrasing, but not quoting, something that Ibrāhīm says; Ibrāhīm in Ibrāhīm #6 might be quoting verbatim from his own earlier note. "In another text" here means "in the Categories," which is what Ibrāhīm says in Ibrāhīm #6.
100 From the first sentence of Categories 5 2a11–13; but "prior and more excellent" is stretching the Greek, which says "the substance which is called [substance] in the strictest sense and primarily and most of all." The Arabic translation of the Categories has fa-ammā al-jawharu al-mawṣūfu bi-annahu awlā bi-al-taḥqīqi wa-al-taqdīmi wa-al-tafḍīli fa-huwa alladhī lā yuqālu ʿalā mawḍūʿin mā wa-lā huwa fī mawḍūʿin mā: Les Catégories, ed. Georr, ad loc. (160r6–7) = Manṭiq Arisṭū, ed. Badawī, vol. I, ad loc. (7,2–3).
101 anna al-abyaḍa huwa fī mawḍūʿin ay fī al-jismi: Les Catégories, ed. Georr, ad loc. (160v2) = Manṭiq Arisṭū, ed. Badawī, vol. I, ad loc. (7,14–15).
102 fa-ammā qawlu al-abyaḍi fa-laysa yuḥmalu fī ḥālin mina al-aḥwāli ʿalā al-jismi: Les Catégories, ed. Georr, ad loc. (160v4–5) = Manṭiq Arisṭū, ed. Badawī, vol. I, ad loc. (7,15–16). Even though the Opponent's quotes of the Arabic version of the Categories are accurate, and although his argument has some force, it is strange to say that whiteness with its definition is not predicated of body, since whiteness is not predicated of body at all. Aristotle's point depends on the fact that the word λευκόν can mean either whiteness or the neuter concrete adjective white (here modifying σῶμα), an ambiguity that does not exist in Arabic, which differentiates bayāḍ and abyaḍ.
103 wa-ayḍan anna al-lawna fī al-jismi fa-huwa ayḍan fī jismin mā: Les Catégories, ed. Georr, ad loc. (160v10) = Manṭiq Arisṭū, ed. Badawī, vol. I, ad loc. (7,14–15).
104 So too in #16, where whiteness is in body, the Opponent is implicitly inferring that since an accident cannot be in an accident, body must not be in a substance. When the Opponent says that "everyone" says that accident is not in an accident, he means both falāsifa and mutakallimūn, but not people on the street.
105 [wa-] ka-mā anna al-shayʾa idhā qīsa bi-nafsihi ayḍan qīla innahu aktharu wa-aqallu mithālu dhālika anna al-jisma idhā kāna abyaḍa fa-qad yuqālu innahu fī hādhā al-waqti abyaḍu bi-akthara mimmā kāna qablu: Les Catégories, ed. Georr, ad loc. (163v8–10) = Manṭiq Arisṭū, ed. Badawī, vol. I, ad loc. (13,3–5). Aristotle's point is that, if X is a substance, it cannot be more or less, i.e., something cannot be more or less X (e.g., more or less human), whereas sometimes where X is an accident this is possible, e.g., the white can be more or less, or something can be more or less white, than another white thing or than itself at another moment.
106 The ilayhi (emended from ilayhā) is admittedly strange. However, there is an obscure sense of the IVth form aqbala that takes ilā: "to come to" (normally it takes ʿalā).
107 wa-bayāḍun mā huwa fī mawḍūʿin ay fī al-jismi idh kāna kullu lawnin fī jismin: Les Catégories, ed. Georr, ad loc. (159r6–7) = Manṭiq Arisṭū, ed. Badawī, vol. I, ad loc. (4,10–11).
108 This last clause picks up the "would that I knew" at the beginning of the paragraph, whose construction was broken off in the first sentence.
109 It is not clear what the Opponent would mean by saying that for the Muʿtazilites it is possible for something other than bodies and accidents to exist, or how this would help his argument. We could conjecturally solve the problem by emending wa-laysa ʿindahum fī al-wujūdi ("there being according to them nothing [else] in existence") to wa-laysa ʿindahum fanāʾun li-jawharin ("there being according to them no annihilation of a substance"). This could help the Opponent explain why the Muʿtazilites don't believe that water is a non-bodily perishable substance: they do not recognize any non-bodily substance and they do not grant that any substance perishes.
110 Alternatively, this could be construed as "may He be with us, He being most generous…" There could be some textual corruption here, given the larger than normal gap in the manuscript between maʿanā and awlā.
111 This is vague and could mean lots of things; but "the philosopher's statement" is that body is a quantity, and Ibrāhīm's Opponent is saying that, since this is not true in its primary and proper sense, if Aristotle was not simply mistaken, there must be some context or interpretation or qualification which makes it come out true, or at least excusable, by taking it in something other than its primary and proper sense.
112 With this disjunction, compare Opponent 4 in Yaḥyā #10.
113 It is not obvious in whose voice the last sentence of Yaḥyā 27 is spoken. We have attributed it to the Opponent, in part because both Ibrāhīm and the Opponent refer to Sayf-al-Dawla as Sayyidunā, whereas Yaḥyā, in Baghdad, refers to Sayf-al-Dawla (at Ibrāhīm #12, fol. 72b13) simply as "him who commanded" [li-man amara bi-dhālika]. It is also clear that the scribe responsible for the paragraph breaks assumed that this final sentence was spoken by the Opponent. See footnote 154 on Ibrāhīm's complaint against the younger generation, including the Opponent.
114 It is not entirely clear which responses Yaḥyā is referring to. Yaḥyā #11 and #13 are possibilities.
115 I.e., in order to compel Ibrāhīm to admit that, if his argument that Aristotle thinks that body is a quantity and therefore an accident were sound, an equally sound argument would show, absurdly, that Aristotle thinks that man is a quantity and therefore an accident. (Compare the Opponent's claim that, if Ibrāhīm's arguments were sound, an equally sound argument would show, absurdly, that Aristotle thinks mountain is a relation.)
116 This will be cited by Ibrāhīm in Ibrāhīm #8.
117 Something appears to have been left out between the end of line 27 and the beginning of line 28; while the textual cure is not obvious, at least the sense is clear from Ibrāhīm's citation (of Yahya's citation of Ibrāhīm) in Ibrāhīm #8: perhaps the precise text can be restored. The English translations are identical.
118 This sentence is paraphrased (not quoted) in Ibrāhīm #8.
119 As in #6 above, Yaḥyā is thinking of Aristotle Metaphysics Γ3 1005b23–32, where opinions whose contents are contradictories are contrary states, and cannot occur in the same person at the same time.
120 Which, on Ibrāhīm's view, are not body, but embodied (mujassam).
121 The word qawl appears to have been crossed out by the copyist; the meaning is not affected, however.
122 In Physics I, which argues that the principles out of which natural things come to be are matter, form and privation. But the privation from which a natural thing X comes to be is not a constituent of it (so Physics I,8 191b15–16) and does not continue to exist in X once X has come to be. So although X comes to be out of matter, form and privation, it is composed only out of matter and form.
123 This echoes the language of Aristotle's definition of syllogism, Prior Analytics 24b18–20, with bi-dhātihimā corresponding to bi-dhātihā at Manṭiq Arisṭū, ed. Badawī, vol. I, 142,5 (explained 143,1–2), which does not correspond exactly to anything in the Greek (cf. 24b20–21).
124 It is an Aristotelian rule, stated in Prior Analytics I,24 41b6–7 and Posterior Analytics I,25 86b10–15 and a commonplace among the commentators, that there is no syllogism from two negative premises; Aristotle does not exactly argue for this, but it follows from inspection of his list of valid moods.
125 Ibrāhīm has said kānat al-māddatu ghayra jismin (and likewise for form); this could be taken either as a negative proposition "matter is not a body" or as an affirmative proposition with a negative predicate-term, "matter is incorporeal." These sentences are not logically equivalent: in particular, if there is no matter, the negative "matter is not a body" is true while the affirmative "matter is a non-body" is false. Aristotle discusses such pairs of affirmative and negative propositions in Prior Analytics I,46 and De Interpretatione 10. The Greek commentators cite Theophrastus as having discussed sentences such as "A is non-B" under the label of "affirmative metathetic propositions" and sentences such as "A is not non-B" under the label of "negative metathetic propositions," and this discussion is taken up by Arabic logicians, notably Fārābī and Avicenna (who say maʿdūl for "metathetic"). For discussion and references, see Zimmermann, F.W., Al-Farabi's Commentary and Short Treatise on Aristotle's De Interpretatione (Oxford, 1981), pp. lxiii–lxvii , and Porro, P., "Immateriality and separation in Avicenna and Thomas Aquinas," in Hasse, D.N. and Bertolacci, A. (eds.), The Arabic, Hebrew and Latin Reception of Avicenna's Metaphysics (Berlin, 2011), pp. 275–307 at 294–9.
126 It is an Aristotelian rule, first stated at Prior Analytics I,5 28a7–9, that no affirmative syllogisms (i.e., syllogisms with affirmative conclusions) come about in the second figure (i.e., where the middle term is the predicate of both premises): all second-figure syllogisms must have negative conclusions, and thus must have at least one (indeed, precisely one) negative premise. The philosophers often criticize someone for trying to deduce something affirmatively in the second figure: Aristotle makes this kind of criticism of Platonist attempts to deduce definitions by the method of division, Prior Analytics I,31 46a31–b25. Arabic philosophers sometimes say, building on Aristotle Prior Analytics II.27, that some rhetorical or poetic "syllogisms" are affirmative second-figure "syllogisms," without deductive necessity, which try to produce the belief or at least the imagination that A is B because A and B share some predicate; see Aouad, M. and Schoeler, G., "Le syllogisme poétique selon al-Fārābī: un syllogisme incorrect de la deuxième figure," Arabic Sciences and Philosophy, 12 (2002): 185–96.
127 I.e., in #29.
128 I.e., that the dimensions satisfy Aristotle's description of accidents, Categories 1a24–5; cited above in Yaḥyā #13.
129 See Yaḥyā #13 above. What we translate gives the required sense: something has gone wrong in the manuscript, which here repeats the preceding phrase, "like the presence of the parts which are constitutive of the essence of the things in which they are present".
130 See discussion in, especially, #12–14 above.
131 This sentence could be corrupt, and the translation is highly conjectural. The desired sense might be something like "just as the opposite of Ibrāhīm's judgment is also given without demonstration" or "just as Ibrāhīm's Opponent's judgment is also given without demonstration" or "each of the judgments, Ibrāhīm's and his Opponent's, are judgments signifying without demonstration". Perhaps the two ghayr burhāns almost directly above and below each other in lines 17 and 18 confused the scribe. And the first ghayr burhān, in line 17, is followed immediately by a hādhā, i.e., just as in the line below, it ends a sentence but is not followed by a conjunction such as fa- or wa-. There seems to be a missing protasis: something like, "<If both Ibrāhīm and the Opponent make judgments without a burhān>, then neither …" Alternatively it could refer to the judgments themselves.
132 See Yaḥyā #13.
133 Here, "lengthened" means that a word ends with an alif followed by a hamza, and takes inflectional endings after the hamza; and "shortened" means that it ends with a "shortened alif" (alif maqṣūra), written as a yā without the dots, and does not take inflectional endings.
134 I.e., "for your information, not because I plan to make a detailed response to it: given what I have already said, you should be able to figure that out for yourself;" reading it as a 1st form passive subjunctive, li-tūqafa, and not a 2nd form.
135 I.e., I, Yaḥyā, was not motivated by the fear that from Ibrāhīm's position, someone might draw the absurd conclusion that the earth is an accident.
136 Alternatively, "by God". Because it is followed immediately by dhī al-jūd rather than dhū al-jūd, it must be li-Allāhi, with al-ḥamdu being what belongs to God; and the second li-Allāhi is redundant – a supposition supported by the nearly identical invocation at the end of Ibrāhīm #12.
137 That God is "the giver of intellect" is central to Yaḥyā's Aristotelian-Christian theology, as set out in On the Necessity of the Incarnation (Maqāla fī wujūb al-taʾannus, ed. and French trans. A. Périer, Petits traités apologétiques de Yaḥyā ben ʿAdī [Paris, 1920], 69–86). That God's three primary attributes are generosity, wisdom and power, is articulated by Yaḥyā in other works, e.g., in his Essay on [Divine] Unity Part IV, Chapters 11–14 (Maqāla fī al-tawḥīd, ed. Khalīl, 248,1–264,ult. = Maqālāt Yaḥyā ibn ʿAdī al-falsafiyya, ed. Khalīfāt, 399,ult.-404,10). This triad seems to go back to Neoplatonic interpretations of the Chaldean triad patêr/dunamis/nous, rendered by Proclus as agathotês/dunamis/gnôsis at Inst. Theol. Prop. #121 (see Proclus: Elements of Theology, ed. and trans. Dodds, E.R., [2nd] edn [Oxford, 1963], 106,31–32). Christian authors then transferred this triad of attributes from the (Neoplatonized) Chaldean to the Christian trinity. For example, Yaḥyā correlates divine generosity (i.e., the quality of bestowing something, such as being or intellect, without being motivated by any desire, e.g., for recompense, or praise) with the Father, wisdom with the Son, and power with the Holy Spirit, in his refutation of al-Kindī's Maqāla fī radd ʿalā al-Naṣārā (ed. and French trans. A. Périer, "Un traité de Yaḥyā ben ʿAdī, défense du dogme de la Trinité contre les objections d'Al-Kindī", Revue de l'Orient chrétien, XXII/1 [1920]: 3–21 at 5,3–5): wa-dhālika anna hādhihi al-thalāthata al-aqānīma hiya ʿindahum khawāṣṣun li-dhālika al-jawhari wa-hiya ʿindahum ṣifātun yūṣafu bi-hā al-jawharu al-wāḥidu bi-annahu jawādun ḥakīmun qādirun fa-al-jūdu ʿindahum huwa al-musammā aban wa-al-ḥikmatu hiya al-musammātu ibnan wa-al-qudratu hiya al-musammātu al-rūḥa al-qudsa. See also Yaḥyā's discussion with al-Miṣrī, who says to Yaḥyā: wa-ammā qawluka inna al-khāliqa mawṣūfun bi-thalāthi ṣifātin hiya al-jūdu wa-al-ḥikmatu wa-al-qudratu wa-inna al-jūda huwa li-al-abi wa-al-ḥikmata hiya li-al-ibni wa-al-qudrata hiya li-al-rūḥi al-qudsi: ed. E. Platti in La grande polémique antinestorienne de Yaḥyā b. ʿAdī (Louvain, 1981), vol. 2, #122, 157,19–20. The triad jawād/ḥakīm/qādir also appears in the response that Yaḥyā provided to ʿAlī ibn ʿĪsā ibn al-Jarrāḥ (the vizier, and father of one of Yaḥyā's students), who had been asked a question about the Trinity; see Jawāb al-Shaykh Yaḥyā ibn ʿAdī ʿan masʾala jarat bayna yaday ʿAlī ibn ʿĪsā ibn al-Jarrāḥ fī al-tathlīth wa-al-tawḥīd, ed. and French trans. Périer, Petits traités apologétiques de Yaḥyā ben ʿAdī, 63–8 at 66,1.3–4.8. Important Christian links in the chain may include the Ps.-Dionysius and John of Damascus. (For discussion, see Endress, Works of Yaḥyā ibn ʿAdī, #5.31, 72–73, who mentions Ps.-Dionysius but without providing a specific reference; and Maqāla fī al-tawḥīd, ed. Khalīl, 126–8, who traces the triad to John of Damascus: see Die Schriften des Johannes von Damaskus, ed. B. Kotter [Berlin, 1973], vol. 2, 14 #2 = Expositio Fidei, 5,13–15.)
138 البعيد : البعيدة
139 ذو : ذوا
140 الأكثر : الأكبر
141 فردًا : مفردًا
142 إنّ : إلى
143 أنْ أجعل : اذا اجعل
144 الأوْلى : الأوّل
145 قال ما : قال إنّ ما
146 أوْرد : ورد
147 جسمه : قسمة
148 فالجسم : ما الجسم
149 أو الاتّصال إنْ سمّيته اتّصال : والإفضال إنْ سمّيته إفضال
150 We are transposing this header from line 72b25 to line 72b12, where we think it must belong; for our reasons, see footnote 179.
151 إذًا من ذات : إذًا ذات
152 وكلّ عرض فهو في موضوع : وكلّ عرض ما وكلّ عرض فهو في موضوع
153 Some terminological points: mumārā, here apparently attributed to Yaḥyā, should be kept distinct from muʿānada, which seems to be attributed only to Ibrāhīm's anonymous Opponent. There are four terms, in Yaḥyā #26 and Ibrāhīm #1 and #12, which seem to split semantically as pairs: mughālaba means being contentious, and mubārāh means being competitive; while mumārā means being (stubbornly or obstinately) quarrelsome and muʿānada means being (aggressively) argumentative. At any rate this is the best we can do with the lexicons we have. Two further points: if it were "in the matter at hand", we would expect the preposition fī, as in fī amrinā hādhā. But because it is ʿan, and because inḥarafa means turn away (Lane says inḥarafa ʿalā means to turn against someone), the ʿan should probably be construed as implying turning away from. Second, Lane says al-maʿhūd means "known" – from construing the passive ʿuhida as to be known. Lane cites the expression: al-maʿhūd al-mashhūd wa-al-mawʿūd, lit. the known, the witnessed and the promised, but meaning the past, present and future.
154 That is, Ibrāhīm will respond to Yaḥyā, but not to the Opponent. The word ṭabaqa, which we have rendered as "class", has both a dynamic sense of unrolling generations and a static sense of strata or layers. It is often implied in bio-bibliographic and other medieval Arabic texts that the younger ṭabaqa have degenerated from the standards of their predecessors. In any case, we take Ibrāhīm to be distinguishing between Yaḥyā's generation, who usually have better manners, and the younger generation, whose teacher Yaḥyā is. Even though Yaḥyā is being unusually quarrelsome for his own generation (or for his class of philosophers), he is still not as bad as the younger generation; cf. Opponent 14 (contained in Yaḥyā #27) complaining about having "exhausted myself in conversation with an old man" – apparently Ibrāhīm – "for it is toilsome to educate the aged". It would also be possible to emend the second ṭabaqa (lam yuwāzi hādhihi al-ṭabaqata allatī <huwa> ustādhuhā) to ṭāʾifa ("faction"), a term that appears later on in the paragraph, at 72a1.
155 Alternatively, one could read the Arabic as fa-qad ātāhu amkinatu hādhā al-tashbīhi (but now construing the verb ātāhu as a form III instead of form IV), meaning "… in respect of a correct statement, the topoi of this [form of] sophistry are available to him". Fārābī's treatise on sophisms is called Kitāb al-Amkina al-mughliṭa; the idea there is that while some topoi are used to construct (good) dialectical arguments, other topoi can be used to construct sophistical arguments. It is not clear whether "this [form of] sophistry", which turns on the discrepancy between a person's linguistic expression and his intended meaning, is meant to correspond to one of the thirteen kinds that Aristotle recognizes in the SE.
156 See Yaḥyā #25, and compare also Yaḥyā #7.
157 This is a paraphrase of the beginning of Yaḥyā #32.
158 Ibrāhīm is saying, in effect, that the fact that Yaḥyā accuses Ibrāhīm of being weak in his understanding of logic shows that Yaḥyā thinks that the only thing Ibrāhīm could have been trying to do was produce an Aristotelian syllogism. If Ibrāhīm were in fact trying to do this, he would have been doing it badly; but that was not what he was trying to do. This comment by Yaḥyā shows that he knows no method other than Aristotelian logic.
159 The implication here could be that Ibrāhīm wants to point out that he made it simple and used common expressions with generally understood meanings, because Sayf-al-Dawla was the intended audience, without stating explicitly that Sayf-al-Dawla could not handle a purely logical discussion; i.e., so why are you, Yaḥyā, showing off in front of Sayf-al-Dawla now by picking out all my logical shortcomings?
160 This is something that Yaḥyā says in his #7. The two lines (from Yaḥyā #7 and Ibrāhīm #2) have been made identical in translation. Cf. the footnote to this line in Yaḥyā #7.
161 The passage from Yaḥyā #7 that Ibrāhīm has just cited (Ibrāhīm #2) was directed against the Opponent, not against Ibrāhīm, so it might be surprising that Ibrāhīm feels the need to respond to it. But Yaḥyā's comment also has implications against Ibrāhīm. Yaḥyā is saying, in context, that this earth and this body are each substance, and are each the same substance, against the Opponent who thinks that earth is a non-bodily substance, and against Ibrāhīm who thinks that body is not a substance but a quantity. Ibrāhīm agrees that earth (the possessor of the form of earth) is a composite substance, and that the possessor of the form of body (what Ibrāhīm prefers to call mujassam, "embodied," but which can loosely be called "body") is the same composite substance. But Ibrāhīm denies that either the form of earth or the matter of earth is a body. There is no inference from the premiss that the possessor of the form of earth possesses the form of body to the conclusion that the form of earth (a substantial form) itself has or is the form of body (an accident in the category of quantity, for Ibrāhīm). Yaḥyā, however, thinks that both the form of earth and the form of body are not in a subject and are thus substances, and that earth entails body in its definition: probably earth is a species of body, which is in turn a species of substance.
162 Referring to Ibrāhīm #11, 72b3ff., where Ibrāhīm speaks of definition (ḥadd) and description (rasm) and defends his calling something a definition which is strictly speaking a description and not a definition. Admittedly, in the phrase qad qultu akhīran, it is rather strange for Ibrāhīm to use the qad, which stresses the completedness of the act signified by the verb, in a statement about what he will say later on, i.e., towards the end of his response. But Ibrāhīm has already worked out what he wants to say in reply to Yaḥyā's criticism, and is strategically deferring it until the end, as the culminating display of his logical powers.
163 I.e., in Yaḥyā #8–9.
164 The manuscript clearly reads al-awwal (even writing in the tashdīd), but the required sense, as well as the parallel with Yaḥyā #15, justify the emendation to al-awlā.
165 In Yaḥyā #15, closely paraphrased here.
166 Apparently referring to the two options that Ibrāhīm gives at the end of this paragraph: either "body" is equivocal, or Aristotle is merely deferring to common opinion in describing it as a substance.
167 It is not clear whether this is meant to be understood in the sense of speaking less properly; or as obiter dicta rather than in a dedicated treatment of the question.
168 Yaḥyā says this in Yaḥyā #28; the two texts do not agree verbatim for the first part, but they do for the second. Cf. the footnote to Yaḥyā #28.
169 This paraphrases the beginning of Yaḥyā #29.
170 According to Lane and Wehr, kataba ʿan means to write what one hears from someone, i.e., from dictation. Also, emending wa-radda dhālika Yaḥyā by inserting an alif and reading instead awrada dhālika Yaḥyā, with the sense being, Yaḥyā [himself] cites this, i.e., in what he recorded of what I said.
171 This is quoted by Yaḥyā #31.
172 Cf. Yaḥyā #32.
173 Here, "not" translates ghayr; see our discussion above about the ambiguity of ghayr-sentences, which can be an affirmative sentence with "non-" in the predicate, or a negative sentence with "not" in the copula. For Aristotle, "shirted" is an accident in the category of ekhein; thus Zayd's shirt is to his "being shirted" as his whiteness is to his "being white"; see the example below of the man carrying a piece of wood.
174 On Yaḥyā's view of the relationship between logic and grammar, see his Maqāla fī tabyīn al-faṣl bayna ṣināʿatay al-manṭiq al-falsafī wa-al-naḥw al-ʿarabī, edited and translated by Endress, G., Journal for the History of Arabic Science, 2 (1978): 38–50 . See also the newly discovered Yaḥyā treatise entitled Maqāla fī tabyīn faḍl ṣināʿat al-manṭiq bi-waṣf baʿḍ mā yufīduhu ahlahā min al-quwā al-muʿjiza li-sāʾir al-ṣināʿāt al-kalāmiyya siwāhā, MS Tehran, Madrasa-yi Marwī 19, fols. 3a23–4a4.
175 It is key to Yaḥyā's critique that, while there may be a description of a form that does not mention body, you cannot have a definition of form without referring to body. Yaḥyā can therefore refuse to infer that the essence of the form is constituted without body, since this would follow only if the definition of the form (which expresses its essence) did not mention body.
176 Ibrāhīm is saying that body is not ʿaraḍ but rather ʿāriḍ, i.e., accidentally inhering in the matter and the form. In his Shifāʾ/Manṭiq/Maqūlāt, 23–27, Avicenna distinguishes between ʿaraḍ (accident in the sense given in the Categories, e.g., bayāḍ, "whiteness") and ʿāriḍ (accident in the sense given in the Isagoge, e.g., abyaḍ ["white"]). On this see Menn, "Avicenna's metaphysics," in Adamson (ed.), Interpreting Avicenna, pp. 147–8, n. 12.
177 Literally, "on which you see body", perhaps in the sense of "on [the condition of] which you see body", i.e., that you count something as a body only if it has dimensions, etc.
178 Qurʾān 3:173 (2 Corinthians 3:5 is similar in sentiment, but it is the Qurʾānic passage that Ibrāhīm is quoting, except for substituting "my" for "our").
179 As noted in our edition of the Arabic, we are transposing this header from further down on folio 72b. We believe that this whole paragraph is not Ibrāhīm's (i.e., Ibrāhīm #12) but Yaḥyā's last word in the exchange, because (1) Ibrāhīm #11 ends with an invocation; (2) Yaḥyā here seems to be defending himself against Ibrāhīm's charge, in Ibrāhīm #1, that Yaḥyā is being quarrelsome and competitive; and (3) the invocation in this final paragraph is nearly identical to that of Yaḥyā #42 (in contrast to Ibrāhīm's concluding invocation in Ibrāhīm #11).
180 As mentioned above (n. 113), Yaḥyā describes Sayf-al-Dawla as "the one who commanded it", not as "my master" or "my prince", as do Ibrāhīm and the Opponent. This indicates that Yaḥyā was not physically present in Sayf-al-Dawla's court, but probably remained in Baghdad.
181 The rhyming pair munāẓara/munāfara were introduced in Yaḥyā #3. However, in Yaḥyā #3 the two terms were contrasted (munāẓara is not as bad as munāfara).
182 Perhaps a contrast is being drawn between being restrained and careful in dialectic (i.e., the former) and trying to avoid completely eristic competition (i.e., the latter).
183 This is cited by Yaḥyā #34.
184 Cf. Isagoge 4,21–7; for an explicit mention of incorporeals, see 1,9–14.
185 Here adding the min before the dhāt, to make it parallel to the preceding phrase.
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Hasegawa Models US Navy F9F-2 PantherMilitary Kits : Military Aircraft : Modern Fighters
Hasegawa Models Military Kits1:72 Scale
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Item DescriptionHere we have the Hasegawa Models US Navy F9F-2 Panther in 1:72 scale. This Hasegawa Models kit comes with step by step illustrated instructions to guide you through the build. The experts highly recommend paint for best results, and to make this model kit glue is needed. Recomended for ages 14 and above.
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Island knowledge, national expertise
Unmarried Parties - Property Disputes on the IoW
Financial matters following the separation of an unmarried family can be extremely complicated, especially with regard to property.
In fact, the majority of disputes following any kind of relationship breakdown centre on the occupation or ownership of property.
Court Application
If there is a dispute concerning the ownership of the property, the usual way to resolve this is to make an application under the Trust of Land and Appointment of Trustees Act 1996.
- The Court has the power to determine the extent of each party's interest in the property. It can then order an immediate sale of the property or give one party the opportunity to buy the other's share in the property.
- Where the property is owned jointly, the Court is likely to support the legal title. However, if a property is owned by one person but their partner believes they have an interest in it, the Court will consider the facts and require supporting evidence.
- A beneficial interest may be found and, to secure that person's interest in the property, a declaration made to that effect.
Glanvilles Damant has wide experience in settling property disputes among unmarried couples.We have solicitors who have been trained specifically in dealing with these claims who can advise you of your rights including any potential claims you or your partner may have.
Get in touch today with any questions you may have.
"Thank you for the wonderful advice Claudia gave us. We will have no hesitation in contacting you should we need any help in the future"
— Client
"The service I received was second to none. I will of course happily recommend you to others."
— Client


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Find a partner abroad for your business
The Network manages Europe's largest online database of business opportunities.
Search for business or academic partners to manufacture, distribute, co-develop and supply your products, ideas and services.
Find a partner in three steps:
- Search our global partnership database based on your criteria
- Express your interest by telling us about your company
- We put interested partners in touch
Be informed about new events matching your search criteria: register for personalised email alerts
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An industrial steel construction & manufacturing company from Greece is seeking suppliers of structural mild steel
A Greek company specialized in industrial steel construction & manufacturing is looking for producers of structural mild steel so to expand its su... See more
A Greek social enterprise that repairs old computer equipment for societal benefit seeks organisations willing to contribute such equipment through a supplier agreement.
A Greek social enterprise that specialises in repairing outdated/disused computer hardware for the benefit of under-equipped public schools in Greece ... See more
Greek SME is looking for cooperation with manufacturers of electric-powered vehicles as bikes, jet boards, e-foils, scooters under distribution services agreement
A Greek SME which imports and sells electric scooters and e-vehicles, is currently looking to expand the offered products by adding to their portfolio... See more
A Greek private investment partnership specializing in growth or restructuring investments is offering funding for innovative industrial SMEs
A Greek private investment partnership specialised in mergers and acquisitions is offering finance to invest in industrial companies. Companies within... See more
A leading Greek pharmaceutical company is looking for manufacturers of generic Leuprorelin and Triptorelin medicines for distribution agreement under licensing
A large Greek pharmaceutical company is looking for manufacturers of the generic medications Leuprorelin and Triptorelin. The company wishes to conclu... See more
A Moldovan company specialized in construction seeks supplier of raw materials under supplier agreement.
The Moldovan company active in the construction industry is interested in finding trading partners - suppliers and producers of raw materials, namely:... See more
Greek Recruitment Agency is looking for partners in the recruitment industry that can help them expand their network under a subcontracting or outsourcing agreement
A Greek recruitment agency has established an extensive network of the highly experienced personnel in the health, safety, quality & environmental... See more
A Greek medical center is looking for suppliers of disposable gloves made from latex or vinyl
A Greek medical center is looking for disposable gloves made from latex or vinyl. The Greek center is looking for a producer or distributor of the req... See more
Experienced Maltese distribution and sales company in the medical / pharma products and devices sector, seeks partners under commercial agency and distribution agreements
The Maltese company manages and distributes a vast portfolio of pharmaceuticals, medical consumables, generics, injectables and bio-similars. It is a ... See more


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Thorsten Allers
Articles written for the GLP list the source as Genetic Literacy Project. All other articles were written for the sources noted with excerpts provided by the GLP.
One step closer to understanding cancer cells' rapid reproductive rate
You were formed from a single cell. To build you, and then keep you alive, the DNA in your cells ...


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Meet Chris.
No one knows more about sports than Chris. Statistics, athletes, teams, records, football trivia, basketball, soccer, ping pong. Oh yes, ping pong. Don't snicker, Chris is an awesome ping-pong player. No, really. He was tested at the Olympic training center in Colorado and they rated him with a pro-grade pong. (That's the backhand in ping-pong.)
Try not to get into a poker game with Chris. He's a shark. His strategy is somewhat clandestine. He'll sit and watch the game for an hour or so without playing a hand; simply watching. Once he has all the information he needs about each player's strategy, he'll jump in and go after it. He's much the same way in business, so he tends to ask a lot of questions before handing out advice. Once he's gathered all the facts, Chris is a fearless negotiator and relentless advocate for his clients.
In fact, Chris' clients love him so much, he's constantly getting invited to BBQ's, kids birthday parties, family dinners, anniversary parties and bar-mitzvah's. And if you use Chris' services, please be prepared to receive pictures of his new baby boy. You'll adore him.
About his baby son, Lincoln, he says: "I didn't know how much I would love him right away. I never get tired of looking at his face."
Chris is a Buyer Specialist on the Templeton Team, and an associate Broker. He'll be happy to help you find your next or first perfect home.


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Beautiful, feminine cropped and padded jacket made from cotton with delicate Indian print. Closes with two invisible clasps in the front, has slightly extended sleeves to elongate the arms. This jacket is made for girls with a smaller frame (hence why I couldn't close it at the front).
Size: 36
Colour: Cream with print
Material: 100% cotton
Condition: Perfect


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Earlier this year the Grant Thornton 'Women in business: beyond policy to progress' report revealed that only 29% of senior roles in South Africa are now filled by women. While this is a small improvement on previous findings, it's important to note that 20% of local businesses still have no women at all in senior positions.
What will it take to get to 50%? How can we as women tackle this disparity and drive change in South Africa?
We asked some of South Africa's most inspiring female leaders to share their thoughts, and their insider tips, with us.
READ MORE: If you're a millennial, here are some tips to earn your older colleagues' respect and close the generational gap
Lohini Moodley
Lohini Moodley is a partner in McKinsey's Johannesburg office, where she is a leader in McKinsey's Transformation Practice, she also leads All in for Africa, and co-authored Women Matter Africa.
She told us that mentorship and sponsorship are key to women advancing in the workplace. "While both have value, mentors generally offer advice, while a sponsor is more invested in your career. A sponsor will actively advocate and create opportunities for you, by providing exposure and insight to the business, as well as access to bigger and more influential networks."
Lohini says that while it is crucial that women support one another, and young women have female role models as they advance their careers, they must also look for male sponsors. McKinsey's Women Matter Africa research indicates that men occupy approximately 70% of senior management positions in Africa.
To find yourself a sponsor, identify leaders that you admire, in an area or industry that interests you. "Your first sponsor doesn't have to be a chairman or CEO," she says. "They can be a line manager or executive. Think of those at management levels relevant to your position, and choose someone who inspires you."
READ MORE: AT A GLANCE: When it comes to the most women in parliament, SA ranks number 10
Note that sponsorship is a two-way relationship, she adds, so also consider how you can be helpful to your sponsor and demonstrate your value – you need to give them a reason to want to sponsor you. "Nurture that relationship but don't be afraid to ask for what you need. Women often wait to be invited to the table – don't. Because only 5% of CEOs are female, this must become front and centre of the agenda for all male leaders," Lohini says.
Lerato Ndlovu
Lerato Ndlovu leads the Employment Equity and Transformation practice at Jack Hammer, one of the top three executive search firms in the world. She has many years of experience placing top leaders at top firms around the world.
Lerato says that the most important thing that a young woman just starting her career must do is to be deliberate in the job choice she makes.
Very often young women focus only on getting the job, and are happy to be employed, she says. "It is important to plan where you want to be in 10 years. You may not have the privilege of a choice of job opportunities and have to take the one you are offered," she says, "but this doesn't change the exercise of planning the next 10 years and breaking it down into three to four years stints. This will keep you focused on your end goal and avoid distractions of other job offers that don't align to your plan."
READ MORE: AT A GLANCE: Stats reveal that women are more likely to be involved in unpaid work than men
Lerato describes how the first 20 years of your career are an investment in time and expertise that you reap in the second 20 years of your life. Do this deliberately and consciously to reap the rewards of choice of job, company, and income when you reach midlife, she says, or even go the entrepreneurial route.
On this journey to the top you will no doubt experience sexism, racism, misogyny, homophobia, ambivalence, rude bosses, fake people, people ignoring you and having to do things you think are below your qualifications, she describes.
Even these obstacles can be overcome, Lerato says. "Sexism, racism, misogyny and homophobia have remedies in law and HR. The rest test your character and resilience and how to work in diverse environments," she explains.
READ MORE: Would we still be paying tax on sanitary products if there were more women economists?
Joanette Nagel
Joanette Nagel, Head of Hunts (Inc. Borkums) Attorneys in Parktown and a former Legal Director at a client of the firm, also advises women with aspirations of leadership to never be intimidated by a male dominated world.
"Find a company with a culture that you can grow in and reach your full potential," she says. "You will spend so much of your time working and you need to make sure that you enjoy doing it – otherwise it will hinder your performance and your ultimate seniority."
Joanette also stresses that knowledge is key. "No one can ever take your education or qualifications away from you, but it does not need to be a formal qualification. Try to gain as much knowledge as you can every day."
READ MORE: "I work at a company where 92% of my co-workers are black women"
Genevieve Mannel
Genevieve Mannel is head of BI and EKM at The Foschini Group, and one of those named on this year's 50 most inspiring South African women in the fields of science, technology, engineering and mathematics (STEM) by Inspiring Fifty.
She advises aspiring female leaders to nurture and develop your strengths as a woman. "Use this to your advantage, don't shy away from it. Women have a natural nurturing disposition which is extremely useful in sometimes tricky corporate situations," she says.
Genevieve says it is unfortunate that the "age old boy's club" is still quite pervasive in some industries, particularly in the IT industries which is still largely perceived as a male industry. "Women are still remunerated much less than their male counterparts, for the same roles," she says, "This is a trend I am actively trying to break."
Finally, it is very important to check your crowd Mannel told us. "You are the average of the five people you spend most of your time with. Ensure they are aligned to your vision for your future," she explained. "I love spending time with people who are have reached goals that I am aspiring to, because through the engagement, you pick up gems of advice or tips we might not have otherwise known."
As Genevieve says, this is an exciting time to not only be a leader, but to be a woman in a leadership role. "Times are changing, and there is more and more support for us to grow within our careers. We need to ensure we hold a candle for the next generation of amazing leaders, women or men, to thrive based on their skills and abilities."
Sign up to W24's newletters so you don't miss out on any of our hot stories and giveaways.


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The Russo Brothers are stepping outside of the Marvel universe to develop a series based on The Warriors for Hulu, Deadline reports.
The exceptionally busy Joe and Anthony Russo, who directed Captain America: Civil War and are directing the next two Avengers movies, will produce an hourlong series based on the 1979 cult classic film The Warriors for Hulu in conjunction with Paramount TV. No director or stars are attached yet.
The Warriors is a snapshot of bleak, decrepit '70s New York City. It tells the story of a street gang fighting their way back to their home turf of Coney Island after being framed for the murder of a powerful gang leader at a summit in the Bronx. Their rival gangs include colorful characters like the Baseball Furies (who sport baseball jerseys and painted faces) and the Hi-hats, a gang of villainous mimes. The film was directed by Walter Hill and based on a novel by Sol Yurick.


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Steven Ray Reid
Steven Ray Reid, 62, of Thomasville, passed away Wednesday, July 31, 2019, at High Point Medical Center.
Born August 8, 1956, in Guilford County, he was a son of Jane Stutts Partin of High Point and the late Wesley Ray Reid. Steve attended High Point schools, Hargrave Military Academy and graduated from Trinity High School in 1974. He was an active member of the American Legion, and the VFW in Archdale. Steve attended Emerywood Baptist Church until his health declined. He enjoyed beach trips, cooking out, and long walks on the beach with his mother who he dearly loved.
In addition to his mother, he is survived by his aunts, Claudine Ward, and Anita Stutts; special cousins, Susan Ring, and Teresa Taylor; and numerous cousins that he loved dearly.
In addition to his father, he was preceded in death by his stepfather, Alfred Partin; grandparents, Edd and Lillian Stutts, and Frank and Ola Reid; and uncle, Charles Stutts.
Memorial services will be conducted at 3:00 PM Sunday, August 4, 2019, at Emerywood Baptist Church with Rev. Timothy Peoples officiating.
The family will receive friends following the service.
Memorial contributions may be made to Emerywood Baptist Church, 1300 Country Club Dr., High Point, NC 27262 or American Diabetes Association, 2451 Crystal Dr., Suite 900 Arlington, VA 22202.
Condolences may be expressed online at www.wrightfs.com.
Wright Funerals-Cremations is in charge of arrangements.
To send flowers to the family or plant a tree in memory of Steven Ray Reid, please visit our floral store.


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A reminder [TeenConnect, Judy Olson, " I feel like I don't have faith in God ," JSH-Online. com, October 8, 2019] This article reminded me that faith is truly the gift of God (see Ephesians 2:8 ).
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This provider is credentialed to practice medicine at one or more UCHealth facilities but is not employed by any UCHealth facility. Contact information on this page may be for a non-UCHealth facility.
To schedule an appointment, please call Yampa Valley Medical Associates, P.C. (YVMA), 970.879.3327. YVMA is located at 940 Central Park Drive, Suite 100, Steamboat Springs.
Monday: All day
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For one, I got no sleep. Actually that's not 100% true. I got an hour, just over. I didn't want to sleep, and my chest hurt. And I spent ages talking to Mikeysaur on the phone. (And I managed to finish one fic.) Still my short sleep allowed me to have this really weird dream. Almost like I was on acid.
It started with Alexis and Daniel from Ugly Betty and Daniel wanted to see her naked out of interest (anyone that's watched will probably know why, but I can't be bothered explaining). Then it went to Sean, who wore a t-shirt that said something along the lines of 'one minute I was touching Darth Vader's thigh, the next it was his helmet'. Then it went to Jay fucking someone on stage. All I know is it was another guy but I couldn't see anything distinguishing (ie, couldn't see arms or head). I know there's more. I seem to recall schoolboys or some sort. Really fucked up though.
After that I missed the bus I was meant to catch, and at work I got a splinter lodged in my right palm. Since I'm right handed, I couldn't get it with nails or tweezers, so I had to wait until I came home for mum to get it out.
On top of that, only £20 went in this week. So I have to call up to sort that (I'm noyt going and waiting there like Tuesday). I also have to get them to change an interview they've made for me there, cause it conflicts with work.
Mikeysaur, if I can't sort it quick, could you get me Doctor Who Adventures again?
The radio at work annoys me causa its shitness. Yesterday it annoyed me most when a customer messed with it and put it on classical music. Real depressing stuff. It was only on for 5 minutes and I wanted to shoot up the place by the end.
I hope so much that The Force Unleashed is here tomorrow. I'll feel so much better if it is. Slaughtering the cosmos will really help me. There might be other stuff here too, but that's what I'm focused on.
I must get all of these from Mcdonalds. They're all so cool.
Tonight I'm doing Into The Darkness. Then I dunno which from the to-do list I'll do.
I've moved the Bullet poster, cause it annoys me that light shines through and shows Avenged. Shadows is a twat.
The rest of this post shall be a picspam. Cause I was looking for pictures of Eicca Toppinen. I'm sure that name will bring a lot of blank stares so here's a picspam of him. (Most I found last night and they'll be iconised so I have one of him, replacing Matt Heafy or Robb.)
I don't know much about him, but he's 33 and from Finland. He's one of the founding members of a band called Apocalyptica. They're a rather unique band, since they're mostly cellists (which Eicca is). The cello is a rather random and unheard of instrument really so... Anyway, I heard of them because of their song Repressed. Repressed is an oddity in that it escaped my notice for so long. Matt Tuck sings on it, although it's not well known for some reason [in that respct it's like Dear Superstar's LiveLoveLie] (there's a video of it but Matt's not in it, there's some mummy guy singing). It's a brilliant song, which led to me downloading as much of their stuff as I could find (cause finding it in stores=impossible). I have no idea what he sounds like. I wish there was a pic of Matt with them.
They also played at Eurovision 07.
To listen to them here's their youtube. I've not gone through them all so... I dunno what you'll see.
Anyway, enough facts, onto pictures.
First off, band group shots.
And now some of just him. He seems to shed his clothing quite a bit
Pretty no?


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DualShockers Community Game Night: Sea of Thieves
Avast ye scurvy dogs, it's time to hit the Sea of Thieves! Usually we do an PS4 game for our community night, but tonight we're switching consoles. Gather round for an Xbox One community night. Or PC. A bunch of us will be playing on PC.
Ain't crossplay a (potentially) beautiful thing?
It's time for DualShockers' Community Game Night!
Here are the details for Sea of Thieves:
What: Sea of Thieves on Xbox One or PC. (Your choice)
Where: https://www.twitch.tv/dualshockerslive/
When: Thursday, March 22nd at 8:30pm ET
And because we don't trust Sea of Thieves' crossplay feature entirely yet… we're invoking the age old rule of "If this doesn't work, we're having another Fortnite Night!"
For further instructions, stay tuned to our Discord or Twitch channel. If you're just looking to watch, feel free to join us on the stream. Everyone is welcome!
For more community fun from DualShockers, be sure to join us on all of our official channels:
Anchors up! We'll see you on the beach!


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The agreement with ADPC paves the way for the introduction of a scheme for carbon dioxide capture from industrial facilities as well as the development of carbon emission reduction and monetization opportunities under the Kyoto Protocol's Clean Development Mechanism (CDM).
When completed Phase (1) of KPIZ will comprise of a world-class container and industrial port and more than 100 square kilometers of industrial, logistics, commercial, educational as well as residential, special economic and free zone.
"We are very pleased to be collaborating with Masdar on this important initiative to capture and reduce carbon emissions from the Khalifa Ports and Industrial Zone (KPIZ). Our aim is to become the world's first green industrial zone with integrated carbon capture facilities to reduce CO2 emissions.
This will facilitate the development of heavy industry in the zone with limited environmental impact "said Mr. Ali Al Badi, CEO of Abu Dhabi Ports Company (ADPC).
Masdar is currently developing a major carbon capture and transmission network in Abu Dhabi. The network will capture carbon dioxide gas emitted from industrial plants for delivery via pipelines to oil reservoirs for enhanced oil recovery. Masdar is also developing a large portfolio of greenhouse gas emissions reduction and monetization projects in Abu Dhabi and the region. Those projects are focused on oil and gas, power and industry and will benefit from the United Nations based CDM mechanism to convert emission reductions into tradable assets or carbon credits.
"Abu Dhabi Ports Company's (ADPC) aims to make the Khalifa Ports and Industrial Zone (KPIZ) a green zone is a significant contribution towards building a sustainable future in Abu Dhabi, and Masdar will be working closely with ADPC to introduce low-carbon technologies to the industry," said Dr. Sultan Al Jaber, Masdar CEO.
Strategically located between the cities of Abu Dhabi and Dubai in Taweelah, Khalifa Port and Industrial Zone (KPIZ) is a multi-billion dollar project designed as a multi-purpose facility that involves the construction of a world-scale container and industrial port in addition to the development in phase 1 of over 100 square kilometers of industrial, logistics, commercial, educational, as well as residential special economic and free zones.


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Western Linens
Western CowHide Leather Cross Body Handbag Purse w/ Fringe
New Western Cowhide Handbag/ Purse
Cowhide Handbags Handcrafted In Argentina
Handcrafted in Argentina from the very finest cowhide, each bag is sumptuous and unique, thanks to its carefully hand-selected hide and beautiful patterning. And with an abundance of space, it can take whatever you choose to throw at it - your laptop, an extra pair of flats, that stack of post you've been meaning to send.
*You will Recieve Exact one in the picture!*
• Handmade in Argentina
• The finest ethically sourced cowhide
• Interior zip pocket, perfect for keys
• High-quality zip and pulley
- 11.5" Wide x 7" L
Call us at 972.406.8888 for any help!


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Students navigate campus with flashlights during multi-week light outage
Braden Schroeder, Staff Reporter
January 20, 2020
Students and faculty returned to IUS last week to find the campus a little darker than it was before. Eight lamp posts surrounding Crestview and the Life Sciences building have remained unlit for the past two weeks, leaving a high-traffic area of campus unlit at night. "I don't like that I can't see where I...
Campaigning from the Classroom
Stephen Simmons, Staff Reporter
October 21, 2018
College students voted more in 2016 than in 2012, according to a study by Tufts University's Tisch College. Voting is one way to support a political candidate, but some students are taking a more direct approach by volunteering their time to local campaigns. Kimberly Wrigley Senior criminal ...
Technikolor: Making Their Dreams a Reality
Tyler Clerkin, Staff Reporter
March 1, 2017
At IU Southeast, a group of students are trying to make their dreams a reality. Senior Samuel Ullrich, pre-law major, sophomore Clarence Jackson, business major and Jefferey Jernigan make up the group known as Technikolor. The group formed in February 2016, with Ullrich and Jernigan starting to w...
Move-in day
Joseph Kauffman, Features Editor
August 24, 2015
As morning became day, cars poured onto campus, filling the lodge parking lots to the brim. Students, some old and some new, exited the vehicles with the various clothes, furniture, electronics, and decorative items meant to make their dorm room feel like home. It was Move-In Day. Move-In Day is...


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Galvanized steel sheet
Galvanized steel sheet
Pre-painted galvanized sheet
Model No,
Sheet Thickness
Any length, according to the transportation, generally less than 12m per piece
Q1:What is the MOQ?A:For regular color,the MOQ of steel sheets is 500 meters;for special color , at least 1000meters.
Q2:Could you design steel sheet for me?A:Yes,we have different steel sheet production lines,and are able to design and product steel sheets as your requestment.
Q3:Are you trading company or factory?Can we visit your factory?A:We have our own production line and factory.Warmly welcome to our factory. Once we have your schedule, we will arrange the professional sales team to follow up your case.
Q4: Can you provide sample?A: Yes.We can supply FREE samples.But the delivery charges will be covered by our customers.
Q5: How is your Payment Term?A:T/T,L/C ,Western Union
Q6: What's your delivery time?A:Normally for color steel sheet ,it is about 10 to 20 days, but we will delivery as soon as possible
Q7:How about the trade terms?A:EXW,FOB,CFR,CIF will be accepted.
Q8:Do you accept private label? Customize logo printed or package ?A:Yes,they are all welcome as your request.


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Nordic Artists
Top Nordic Artists You Should be Listening To
There are so many things that Scandinavia is known for.
beautiful people
From their beautiful people, their immense contribution to cuisine, design, and arts— it is hardly a surprise to find that they have also made a mark in the music scene. It is quite remarkable that they have effortlessly been breaking boundaries and pushing the envelope in the music scene to transform it into the industry it is now today.
There are several names that have uplifted the Scandinavian music scene and have made Nordic music available and appealing to the rest of the world. From Tove Lo to Robyn, these are artists very well-deserving of the attention and worldwide acclaim that they now enjoy. That being said, here are some Nordic artists you probably are not aware of but you should definitely be listening to.
Bursting with pure talent and stage charisma minus the usually overtly-sexualized images that many a pop singer is associated with these days, she is indeed a breath of fresh air. However, do not let that innocent exterior fool you as she is never one to shy away from hard-hitting lyrics— delivered, of course with the coolness that she is known for. She even took home the Music Sound of 2018 award from the BBC.
Known as the 'cosmic disco king' of Scandinavia, Prins Thomas or Thomas Moen Hermansen has been in the music scene for more than 15 years. Known for his eclectic music combining elements such as psychedelia, kraut-rock, and chilled out beats, his music is a contrast of energetic and chilled out that are sure to transport the listeners to a different realm. Apparently, he takes inspiration from the train rides he takes in Norway where there are so many empty spaces which leads him to create music that is supposed to fill all those empty spaces— quite a great artist to listen to if you want to just chill out and relax.
Often being compared with Bjork, this young artist is known for cultivating her own signature style of organic and elaborate while also being primal and vulnerable at the same time. Her videos often have that whimsical feel to them— effectively complimenting her ethereal voice. She has even made her personal take on songs by Oasis and David Bowie and is certainly one of the young Nordic artists of today who's destined for bigger and better things.
You've probably heard of their most famous song Take on Me, but you probably had no idea they actually hail from Norway. When Morten Harket, Paul Waaktar-Savoy and Magne Furuhomen made it to the top of the charts in the 80's, they helped paved the way for the generation MTV. They disbanded in 2010 but decided to reunite in 2015 and have been playing good Nordic music ever since.
Lars Winnerback
foreign listeners
Born in 1975 in Stockholm, he mainly focuses his music on the many fears and problems that are faced by society day by day. Known for his powerful lyrics, he often deals with such themes as romance, shallowness, anxiety, and prejudice among others. With songs that are penned in Swedish, this gives listeners a full grasp on the Swedish society and culture. His music would be a great resource for foreign listeners who are trying to learn the language.
Todd Terje
One of the artists credited for starting the space disco genre 20 years ago, Todd Terje is a record producer, DJ, and songwriter. One of his most notable songs, Inspector Norse, is a house track released in 2012. One of 25 DJs that the Rolling Stone magazine has dubbed to rule the earth, his often weaves his sense of humor through his work.
This three-piece band hails from Iceland and is known for their unique music combining synthpop, chilled out beats, and dreamy electronica. With their chilled out, easy to listen to music, Samaris will never fail to transport you into a dreamlike, hazy, ethereal state— certainly making them a great addition to any playlist.


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Thornton Oliver Keller is out with its 2019 Outlook for the Boise Real Estate Market (you can email TOK for a copy). The annual document looks at trends in the area across commercial, industrial and retail sectors – and gives a snapshot of the non-residential real estate sector is performing.
Office market at 15 year vacancy lows
The number crunchers at TOK say the vacancy rate for office space dipped to its lowest rate in more than fifteen years – now down to 7.23%. That's the tightest the market for office space has been since 2002. When you peel away "owner-user" properties (i.e. the JR Simplot Co. owns and occupies its own building), the vacancy rate stands at 10.25%.
"Boise's office market has developed into a more diverse tenant mix since the recession," the report notes. "The tech sector is a great example of this. As the cost of living increases in Silicon Valley, Boise is emerging as a viable location for tech companies to open, relocate or expand. Tech companies experiencing growth include Paylocity, Vacasa, Clearwater Analytics, TSheets
During a presentation at the Building Owners' and Managers' Association's annual symposium Tuesday, TOK's Al Marino said the current average lease rate for the area stands at $17 per square foot. While that's an increase over recent years, it is markedly lower than other markets in the region, including Salt Lake City, Portland, Seattle and top towns in California.
Retail: housing prices could cause issues
TOK says retail vacancy dropped from the prior year, to about 9.34%. The report looks at 2018 and does not include a variety of new vacancies, including nearly 300,000 in space to be vacated by Shopko in coming weeks, or the closure of the Sears store at Boise Towne Square that will add about 121,000 square feet of vacant space to the market.
Analysts with TOK note that Boise's increasing national profile are "piquing the interest of out-of-area retailers and retail growth," but sounds a cautionary note about rapidly rising housing prices.
"Housing prices are… increasing at a rate which average household incomes have been unable to match. Should this gap continue to grow, it will undoubtedly impact disposable income and the type of retailers that can thrive in the market."
The report notes the Boise Bench could be a new avenue for retail growth.
"As empty nesters are driving up home prices in the North End, millennials are getting priced out and moving toward the Bench which will be further stimulated by the City of Boise's urban renewal plan to help revitalize the area."
(Disclosure: My family owns the Vista Village Shopping Center on the Boise Bench, though I have no direct stake in the business).
New projects in Meridian, including projects anchored by both Costco and Winco, as well as the planned Owyhee High School could also drive new retail activity, according to TOK.
Industrial lease rates rising
The valley is seeing increasing demand for industrial spaces, according to TOK. A new 220,000 square foot warehouse for Capitol Distributing is expected to come online in Caldwell, and several large new warehouses will finish construction in areas of south Boise.
One industrial user, Fresca Foods, left 85,500 square feet of space in west Boise for a new, larger facility in Caldwell with 183,000 square feet.
"There are many companies planning to enter the Boise market, looking to lease multiple spaces between 5,000 and 50,000 square feet around the valley," the report writers note.
The report also covers the market for the investment market, open land and Magic Valley and East Idaho areas.


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Community Conversations
Turning Outward:
Making intentional choices based on community aspirations.
Fresno County Public Library received in-depth training through the California State Library with coaches from the Harwood Institute for Public Innovation. The Harwood practice of 'Turning Outward,' is an approach to gaining public knowledge that includes facilitating conversations with a community about shared aspirations, concerns, and possible actions. The practice includes being more intentional in decision-making for a community, setting realistic expectations, and collaborating with partner organizations that are aligned with a similar purpose and vision. Through over 20 community conversations spanning two years, FCPL has heard wishes and concerns of over 200 people in Fresno County. Themes emerge from the conversations for specific communities as well as for the County as a whole. The following document is a public knowledge summary, sharing back to the communities what we heard through multiple conversations.
Public Knowledge Summary
Gaining public knowledge is an ongoing process. Communities are always changing, and constant reflection is crucial to maintain relevance and maximize impact. Tell us what you think!
Complete this very brief (7 questions) survey.


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