 This impression of centrality is confirmed by the large number and great variety of works pertaining to metaphysics written in Arabic—translations of the basic Greek texts, different kinds of commentaries on the translated material, original works with various degrees of comprehensiveness and doctrinal depth, etc.—all of which provide clear evidence of the intellectual vivacity and the productive energy of this philosophical area. Such an intensive reflection on metaphysics leads to what represents the specific Arabic contribution to the history of this discipline, namely the progressive devising of a new standard of metaphysics, in which this discipline assumes the form of a comprehensive and articulated synthesis of the Greek heritage, undergoes a process of epistemological refinement—in terms of definition of scope, coherence of structure, rigorousness of arguments, etc.—and ascends to the role of cornerstone of philosophy. This process brings forth a real “second beginning” of metaphysics in the history of philosophy, whose model eventually prevailed in philosophical circles, despite occasional criticisms motivated by an anachronistic desire to defend the Greek legacy in its uncontaminated form. Non-philosophical forms of knowledge—above all revealed theology—also had to confront the challenge posed by metaphysics. The vigorous and long-lasting impact of this metaphysical paradigm in non-Arabic and non-Muslim cultural areas, like the Latin-Christian and the Hebrew-Jewish, attests to its great doctrinal and epistemological attractiveness.