It is a good omen that an essay on the current study of Arabic philosophy is appropriate. In the first place, it is a sign that the field is flourishing. Indeed, there are now so many who pursue this kind of inquiry, and those hail from such far-flung locales, that hardly any single scholar is acquainted with all of his fellows or even with all of their research. Names of new scholars, announcements of long forgotten manuscripts, and novel interpretations of well-known works spring forth at each learned conference as well as in each issue of scholarly journals. What is more, it is a sign of the extent to which the field of Arabic studies in general has now become populous and diversified. No longer can an individual scholar aspire to keep up with all of the research being pursued in all of the various sub-disciplines of the field. Finally, it is a sign that even in the midst of such burgeoning activity and specialization there is an abiding interest in the field as a whole. It is the latter, above all, that warrants this general account of what is happening with respect to the study of Arabic philosophy.