Place of Virtue Ethics within the Post-Classical Discourse on ḥikma

Preserved in what seems to be a unique manuscript at the Bodleian Library, al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā (The Soul and the Spirit together with an Explanation of Their Faculties) of Fakhr al-Dīn al-Rāzī (d. 606/1210) is a curious book. At the beginning, the author decribes the text as part of the philosophical sciences (as opposed to the religious ones) and clarifies that it deals with ʿilm al-akhlāq, meaning Aristotelian virtue ethics. The text is divided into two parts, the first explaining subjects of philosophical psychology, such as the nature of the soul, its faculties, and its survival after the death of the body. The second part explains how one can “treat” or “heal” the soul from certain negative character traits or vices. In both parts, the book makes liberal use of quotations from the Qur’an, from prophetical ḥadīth, and from sayings by other prophets and sages. This is quite unlike any other “book on philosophy” that Fakhr al-Dīn al-Rāzī wrote.The article explains the distinction between philosophical and non-philosophical books in Fakhr al-Dīn al-Rāzī and what it means for a book to belong to the former group. Al-Rāzī’s works in the theoretical fields of philosophy (logic, the natural sciences, metaphysics, and theology) do not use evidence derived from revelation and hardly ever refer to it. The relationship between revelation and the practical disciplines of philosophy (among them ethics), however, is different from the relation between revelation and theoretical philosophy. This difference leads in Avicenna to an almost complete abandonment of the practical disciplines. In authors who follow Avicenna in his Farabian approach to the relationship between philosophy and revelation, it leads to hybrid works such as al-Nafs wa-l-rūḥ wa-sharḥ quwāhumā that follow a philosophical agenda but employ means and strategies that mimic and imitate revelation.

John Locke, Toleration, and Samuel Parker's A Discourse of Ecclesiastical Politie (1669): A New Manuscript

The following article prints a new manuscript by John Locke: a commentary on A Discourse of Ecclesiastical Politie (1669) by Samuel Parker (1640–88), the religious controversialist. Locke's interest in Parker's work has been known to scholars since 1954, when notes by Locke of roughly one thousand words were purchased by the Bodleian Library. The article reports the discovery of an unknown portion of this commentary: a manuscript of roughly three thousand words in the University of North Carolina at Chapel Hill. The article transcribes the manuscript, reconstructs its provenance, and reexamines Locke's engagement with Parker's Discourse. This engagement occurred in the period following Locke's composition of the first recensions of his Essay Concerning Toleration (1667–8), as Locke contemplated a refutation of Parker's ecclesiology. The discovered manuscript provides the first evidence of Locke's commitment to the principle that minimalistic theism would suffice for peaceable coexistence in any civil society.

Marginal Performances by Late Medieval Pigs and Blind Men

In 1425, Parisians under Anglo-Burgundian rule during the Hundred Years War enjoyed the spectacle of blind men in armor attempting to club a pig to death, in the process clubbing one another. Marginal images in Oxford, Bodleian Library, MS Bodley 264, a Flemish Romance of Alexander copied and illuminated roughly eighty years earlier, closely resemble this so-called game, and a dozen cities recorded iterations beginning in the thirteenth century and continuing into the fifteenth. The repetition suggests the workings of a scenario, which performance studies theorist Diana Taylor defines as a condensation of embodied practice and knowledge reactivated in multiple times and places to transmit culture from person to living person. Reading through the Bodley 264 Romance of Alexander in order to clarify the scenario's specific function in its Parisian context, this article argues that the strategic battering of marginal beings served to transmit a hierarchically ordered culture while forcefully expelling the Armagnac faction from the hierarchy's highest rank. Within this stark example of public violence that performatively materialized political division, the bodies of pigs and blind men resonated with multiple identity categories, and the dominant group whose power and cohesion the entertainment reinforced both ignored and enjoyed their trauma.

New Evidence on the Saruhanid Dynasty

The article offers new evidence on the Saruhanid succession in the fourteenth century in light of a short chronicle contained in a Greek manuscript housed in the Bodleian Library, Oxford, which records a hitherto unknown internal conflict that took place in 1383. This and similar historical evidence reflect the continuity of life of the Greek Orthodox communities under the Turcoman conquerors in a period marked by the increasing decline of Byzantine power and the rise of the Ottomans.

Curious Readers: The Bodleian’s Book of Curiosities as a Fatimid View of the World Through Ottoman Eyes

An illustrated cosmographical and geographical manuscript at Oxford’s Bodleian Library, known as the Book of Curiosities, has recently seen a rare confluence of public and scholarly attention. It is widely regarded as one of the outstanding Arabic works of geography, with stylistically idiosyncratic maps and a text that can be traced back to Egypt in the Fatimid period. However, few concrete facts are known about the history of this unique artefact. This article will identify and analyse the traces left by some of its previous owners and thus unlock the Ottoman history of this Fatimid work. By placing it in a concrete temporal and geographical context, we are better able to envisage the intellectual, social, and political environment in which this book could make sense to its owners and readers.