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Aristotle has the resources to solve the Conjunctive Problem of Happiness and thus to vouchsafe the necessity of ethically virtuous activity while clarifying the kind of priority that contemplation has. Among these resources is his theory of predication as articulated in the Organon, his toolkit for all sorts of philosophical inquiry. This theory allows us to understand the coherence of what have appeared to many to be fundamentally discrepant answers to the question about what kind of activity happiness is.
Practical science was composed of personal morality, domestic morality and politics, to which Ibn Sina also appended prophetology. In the 'Prolegomena', Ibn Khaldun, the celebrated historian and sociologist of the eighth/fourteenth century, has given a clear account of the whole field of the sciences as they appeared in his time. Muslim arithmeticians practised exponentiation, and the extraction of square and cube roots, sometimes using the formulae of root approximation borrowed from the Byzantines. The general Ptolemaic theory, accepted by nearly all Muslim astronomers, met with opposition only in Spain, where Ibn Bajja, Ibn Tufayl and Ibn Rushd rejected, in the name of Aristotle, the Ptolemaic account of the movements of the heavenly bodies. In the field of pharmacology, Muslim physicians enriched the materia medica inherited from Greece. In the Middle Ages, Muslim scientists were indisputably at the peak of their progress, scientific curiosity and research.
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