SOME NOTES ON "Avicenna AMONG MEDIEVAL JEWS"

In an article published in Arabic Sciences and Philosophy 22 (2012), pp. 217-87, by Gad Freudenthal and Mauro Zonta, "Avicenna among Medieval Jews: the reception of Avicenna's philosophical, scientific and medical writings in Jewish cultures, East and West", the authors promise to present "a preliminary but comprehensive picture of Avicenna's reception by medieval Jewish cultures". As such, it seemed to offer the "comprehensive study" referred to as a desideratum by Zonta at the conclusion of his groundbreaking and very important survey, "Avicenna in medieval Jewish philosophy" (2002). Zonta explained that such a future "comprehensive study of the many and different interpretations given to his doctrines by Jewish thinkers would allow us to evaluate the real role played by [Avicenna] in medieval thought". Surprisingly, the recent article adds little that is new to the previous studies of Zonta and others on the subject, and omits useful information found in them. The main point of the present notes is to try to correct several oversimplifications, questionable assumptions, and misleading statements in the article under consideration. Its purpose is to help readers of the article to attain a fuller and more accurate - although certainly not comprehensive - picture of the reception of Avicenna among medieval Jews.