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Daniel Doneson

It's implied in NM, Prince, 6, and his "reading the Bible judiciously" Discorsi, 3.30; which he of course learned from the Falsifa and Averoessts and Ibn Khaldun. I think this is your missing link.

Miles Rind

1. I don't know if this sheds any light on the matter but it struck me that the propositions that you identify as "practical, empirical generalizations" occupy the role of what are called "warrants" in Stephen Toulmin's model of argument in *The Uses of Argument*.

2. I have a vague recollection of reading about some ambiguity in the Hebrew text such that what is translated as "a thousand" can plausibly be taken mean something else that would not constitute a definite number or so large a number. Unfortunately, I cannot recall any of the details, which makes this remark of mine pretty useless.

David Jacobs

"That Ibn Khaldun embraces [D] is especially notable because he also thinks an unthinking reliance on a version of [D] is simultaneously one of greatest dangers in the writing history because it can license (i) a form of anachronism that prevents understanding of the past (this is familiar enough), and (ii) also (and more interesting) a misunderstanding of the present based on familiarity with works of history." Did you mean [E] in these two spots, instead of [D]?

eric Schliesser

Thank you David. It's corrected now.

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