{"_index":"bib","_type":"_doc","_id":"5017","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5017,"authors_free":[{"id":5753,"entry_id":5017,"agent_type":"person","is_normalised":1,"person_id":1500,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Yehuda Halper","free_first_name":"Yehuda","free_last_name":"Halper","norm_person":{"id":1500,"first_name":"Yehuda","last_name":"Halper","full_name":"Yehuda Halper","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/142969923","viaf_url":"http:\/\/viaf.org\/viaf\/177995327","db_url":"","from_claudius":1,"link":"bib?authors[]=Yehuda Halper"}}],"entry_title":"Happiness, Eros, and the Active Intellect: Understanding Erotic Desire in Averroes\u2019s Long Commentary on Aristotle\u2019s Metaphysics \u039b in Light of the Middle Commentary on the Nicomachean Ethics","title_transcript":"","title_translation":"","main_title":{"title":"Happiness, Eros, and the Active Intellect: Understanding Erotic Desire in Averroes\u2019s Long Commentary on Aristotle\u2019s Metaphysics \u039b in Light of the Middle Commentary on the Nicomachean Ethics"},"abstract":"","btype":2,"date":"2021","language":"English","online_url":"","doi_url":"","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"}],"authors":[{"id":1500,"full_name":"Yehuda Halper","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5017,"section_of":5016,"pages":"195\u2013213","is_catalog":null,"book":{"id":5016,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"The Pursuit of Happiness in Medieval Jewish and Islamic Thought. Studies Dedicated to Steven Harvey","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"","edition_no":null,"free_date":null,"abstract":"The articles in this volume explore the teachings on happiness by a range of thinkers from antiquity through Spinoza, most of whom held human happiness to comprise intellectual knowledge of that which is Good in itself, namely God. These thinkers were from Greek pagan, Muslim, Jewish, and Christian backgrounds and wrote their works in Greek, Arabic, Hebrew, and Latin. Still, they shared similar philosophical views of what constitutes the Highest Good, and of the intellectual activities to be undertaken in pursuit of that Good. Yet, they differed, often greatly, in the role they assigned to deeds and practical activities in the pursuit of this happiness. These differences were, at times, not only along religious lines, but also along political and ethical lines. Other differences treated the relationship between the body and intellectual happiness and the various ways in which bodily health and well-being can contribute to intellectual health and true happiness.","republication_of":0,"online_url":"","online_resources":null,"translation_of":"0","new_edition_of":"0","is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":"","doi_url":"","book":{"id":5016,"pubplace":"Turnhout","publisher":"Brepols","series":"Philosophy in the Abrahamic Tradition of the Middle Ages","volume":"1","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[2021]}

{"_index":"bib","_type":"_doc","_id":"5030","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5030,"authors_free":[{"id":5774,"entry_id":5030,"agent_type":"person","is_normalised":1,"person_id":734,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Matteo Di Giovanni","free_first_name":"Matteo","free_last_name":"Di Giovanni","norm_person":{"id":734,"first_name":"Matteo","last_name":"Di Giovanni","full_name":"Matteo di Giovanni","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1130687570","viaf_url":"https:\/\/viaf.org\/viaf\/9497149368819485980007","db_url":"","from_claudius":1,"link":"bib?authors[]=Matteo di Giovanni"}}],"entry_title":"New Wine in Old Vessels: Alexander of Aphrodisias as a Source for Averroes\u2019 Metaphysics","title_transcript":"","title_translation":"","main_title":{"title":"New Wine in Old Vessels: Alexander of Aphrodisias as a Source for Averroes\u2019 Metaphysics"},"abstract":"Besides his best-known merits as a philosopher, Averroes stands out in the history of the classical tradition as a unique testimony to Alexander\u2019s lost commentary on Metaphysics Lambda and, through it, his interpretation of the argument running through the whole text of the Metaphysics. The gist of this interpretation is laid out in the elaborate prologue to the Lambda commentary that goes back to Alexander and is preserved by Averroes. Building on this textual evidence, the study investigates Averroes\u2019 philosophical appropriation of the Alexander material that is interwoven into the fabric of the former\u2019s exegesis, from the earlier epitome to the later long commentary on the Metaphysics. A number of doctrines turn out to be ultimately inspired by Alexander, including Averroes\u2019 view of the tripartite structure of metaphysics, his notion of book Gamma as an epistemology (\u201cspecific logic\u201d) for metaphysics, the function of Delta, the downgrading of both mental and accidental being in Epsilon, and Aristotle\u2019s argument in Zeta. Averroes\u2019 debt to his source is brought to the fore without prejudicing the further question, awaiting future research, of whether Averroes\u2019 acquaintance with Alexander\u2019s line of interpretation was always unmediated or any figures in the philosophical tradition played some role in its transmission.","btype":2,"date":"2021","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1484\/M.SA-EB.5.120536","ti_url":"","categories":[{"id":15,"category_name":"Alexander of Aphrodisias","link":"bib?categories[]=Alexander of Aphrodisias"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"}],"authors":[{"id":734,"full_name":"Matteo di Giovanni","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5030,"section_of":5029,"pages":"59\u201376","is_catalog":null,"book":{"id":5029,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"no language selected","title":"Alexander of Aphrodisias in the Middle Ages and the Renaissance","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2021","edition_no":null,"free_date":null,"abstract":"The greatest ancient interpreter of Aristotle, Alexander of Aphrodisias (fl. 200 AD) exerted a profound and enduring influence upon philosophy from Boethius until the modern era. Alexander\u2019s interpretations laid the foundation for multiple philosophical views which were promoted as quintessentially Aristotelian by both Islamic and Latin thinkers throughout the Middle Ages. In the Renaissance, the University of Padua, a leading center of philosophical education and thought, established a scholarly tradition named \u201cAlexandrinism\u201d after him. ","republication_of":0,"online_url":"","online_resources":null,"translation_of":"0","new_edition_of":"0","is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":"","doi_url":"https:\/\/doi.org\/10.1484\/M.SA-EB.5.119428","book":{"id":5029,"pubplace":"Turnhout","publisher":"Brepols","series":"Studia artistarum","volume":"45","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[2021]}

{"_index":"bib","_type":"_doc","_id":"5582","_score":null,"_source":{"id":5582,"authors_free":[{"id":6480,"entry_id":5582,"agent_type":"person","is_normalised":1,"person_id":903,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fevzi Yi\u011fit","free_first_name":"Fevzi","free_last_name":"Yi\u011fit","norm_person":{"id":903,"first_name":"","last_name":"","full_name":"","short_ident":"","is_classical_name":0,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]="}}],"entry_title":"\u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin neden ve sonu\u00e7lar\u0131","title_transcript":"","title_translation":"The reasons for and the consequences of Averroes\u2019 saying essence to God","main_title":{"title":"\u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin neden ve sonu\u00e7lar\u0131"},"abstract":"Bu makalede, \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin g\u00f6rece neden ve sonu\u00e7lar\u0131 konu edilmektedir. B\u00f6ylece \u0130bn R\u00fc\u015fd \u00f6rne\u011finden hareketle, filozoflar\u0131n Tanr\u0131 telakkilerinin asl\u0131nda metafizi\u011fin konusuyla do\u011frudan ba\u011flant\u0131l\u0131 oldu\u011fu g\u00f6sterilmek istenmektedir. Makalede bilkuvve-bilfiil, cevher-araz, varl\u0131k-m\u00e2hiyet, madde-s\u00fbret ve te\u015fk\u00eek gibi g\u00fc\u00e7l\u00fc felsef\u00ee ayr\u0131mlara ihtiya\u00e7 duyulduk\u00e7a ba\u015fvurulacakt\u0131r. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re mevcut\/var olan ara\u015ft\u0131rmas\u0131 temelde bir cevher ara\u015ft\u0131rmas\u0131d\u0131r. Mevcut kavram\u0131 cevherin \u00fcst\u00fcnde yer alan daha \u00fcst bir varl\u0131k seviyesini temsil etmese de kapsam\u0131n\u0131n geni\u015fli\u011fi y\u00fcz\u00fcnden cevherden daha \u00fcst bir kavramd\u0131r. Oysaki \u0130bn S\u00een\u00e2\u2019ya g\u00f6re mevcut, cevherden daha \u00fcst bir varl\u0131k seviyesini kar\u015f\u0131lar ve bu y\u00fczden mevcut ara\u015ft\u0131rmas\u0131 sadece cevher ara\u015ft\u0131rmas\u0131na hasredilemez. Dolay\u0131s\u0131yla ona g\u00f6re metafizi\u011fin konusu cevher olmas\u0131 a\u00e7\u0131s\u0131ndan cevher de\u011fildir. \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin muhtemel nedenleri \u015funlard\u0131r: Birincisi, Tanr\u0131 b\u00fct\u00fcn mevcudat i\u00e7erisinde cevher tan\u0131m\u0131na en uygun oland\u0131r. \u0130kincisi onun mevcut kavram\u0131n\u0131 -di\u011fer anlamlar\u0131n\u0131 ak\u0131lda tutmak kayd\u0131yla- d\u0131\u015f d\u00fcnyada ger\u00e7ekli\u011fi olmayan zihinsel bir kavram yani cins olarak kabul etmesi dolay\u0131s\u0131yla sadece cevhere ger\u00e7eklik tan\u0131m\u0131\u015f olmas\u0131d\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, g\u00f6ksel cisimlerin sonsuz bir bi\u00e7imde hareket etti\u011fi d\u00fc\u015f\u00fcncesidir. D\u00f6rd\u00fcnc\u00fcs\u00fc t\u00fcmeller ve ayr\u0131k mevcutlar ile hissedilir ferdi cevherler aras\u0131ndaki ili\u015fkiye dair g\u00f6r\u00fc\u015f\u00fcd\u00fcr. \u0130bn R\u00fc\u015fd Aristoteles\u2019i takiben t\u00fcmellerin ve idealar\u0131n ferdi cevherlerin varolu\u015funda katk\u0131s\u0131 olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr. \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin muhtemel sonu\u00e7lar\u0131ysa \u015funlard\u0131r: Birincisi onun din felsefe ili\u015fkisine dair yazd\u0131\u011f\u0131 Fasl\u00fc\u2019l-mak\u00e2l ve el-Ke\u015ff an men\u00e2hic\u00fc\u2019ledille kitaplar\u0131nda Tanr\u0131 hakk\u0131nda tak\u0131nd\u0131\u011f\u0131 Hanbeli tav\u0131rd\u0131r. \u0130kincisi asl\u0131nda yukar\u0131da sebep olarak zikredilen burada ise sonu\u00e7 olarak dile getirilebilecek d\u00f6ng\u00fcsel bir \u015feydir. Yani g\u00f6k cisimleri ve \u00e2lemi ezeli olarak kabul etmek Tanr\u0131\u2019ya cevher denmesine sebep olurken Tanr\u0131\u2019ya cevher denmesi de \u00e2lemin Tanr\u0131\u2019n\u0131n etkisiyle ancak O\u2019ndan ayr\u0131 ve kopuk olarak mevcut olmas\u0131 fikrini sonu\u00e7 vermektedir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc sud\u00fbr ve yoktan yaratma doktrinlerini reddetmesidir. Yoktan yaratmay\u0131 reddi ise -antik filozoflar\u0131n da a\u00e7\u0131k\u00e7a dile getirdi\u011fi \u00fczere- \u201csalt yoklu\u011fun varl\u0131\u011f\u0131n kayna\u011f\u0131 olamayaca\u011f\u0131 \u201c\u015feklindeki genel bir ontolojik ilkeye dayanmaktad\u0131r.\r\n \r\nThis article deals with the relative reasons and consequences of Averroes\u2019 saying God the essence. Thus, based on the example of Averroes, it is desired to show that the philosophers\u2019 conception of God is actually directly related to the subject of metaphysics. The distinctions between potential and actual, being-essence and matter-form, which are thought to have strong forms of explanation, will be applied when needed. According to Averroes, his research of being is basically an investigation of essence. Although the concept of being\/existence does not represent a higher level of being above the substance, it takes place in metaphysics as a higher concept with different meanings. However, according to Ibn Avicenna, the existing meets a higher level of being than the substance, and therefore its inquiry cannot be only the one for substance. Therefore, according to him, the subject of metaphysics is not a substance qua substance. In short, the possible reasons for Averroes to call God essence are as follows: First, God is the most suitable for the definition of essence in all existence. The second is that, keeping other meanings of being in mind, he accepted the concept of \u201cmawj\u016bd\u201d as a mental concept that has no reality in the external world, that is, as a genus, and therefore only recognized the substance as reality. The third is the idea that the celestial bodies move endlessly. The fourth is his view on the relationship between universals and discrete entities and tangible individual essences. Following Aristotle, Averroes thinks that universals and ideas do not contribute to the existence of individual essences. The possible consequences of Averroes\u2019 calling God a substance are as follows: The first is his Hanbal\u012b attitude towards God in his books Fasl al-maq\u0101l and al-Kashf an man\u0101hij al-adilla, which he wrote on the relationship between religion and philosophy. Secondly, what was mentioned above as a cause, is a cyclical thing that can be expressed as a result here. In other words, while accepting the celestial bodies and the universe as eternal, causes God to be called essence, calling God essence results in the idea that the universe exists only apart and disconnected from him under the influence of God. The third is his rejection of the doctrines of creation out of nothing and sud\u016br (emanation). The refusal to create out of nothing is based on a general ontological principle -as the ancient philosophers openly expressed- \u201cabsolute absence cannot be the source of existence\u201d.","btype":3,"date":"2021","language":"Turkish","online_url":"","doi_url":"https:\/\/doi.org\/20.500.11787\/6522","ti_url":"","categories":[{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"},{"id":19,"category_name":"Cosmology","link":"bib?categories[]=Cosmology"}],"authors":[{"id":903,"full_name":"","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5582,"journal_id":null,"journal_name":"Turkish Academic Research Review","volume":"6","issue":"3","pages":"1035-1052"}},"sort":[2021]}

{"_index":"bib","_type":"_doc","_id":"5021","_score":null,"_source":{"id":5021,"authors_free":[{"id":5757,"entry_id":5021,"agent_type":"person","is_normalised":1,"person_id":1500,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Yehuda Halper","free_first_name":"Yehuda","free_last_name":"Halper","norm_person":{"id":1500,"first_name":"Yehuda","last_name":"Halper","full_name":"Yehuda Halper","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/142969923","viaf_url":"http:\/\/viaf.org\/viaf\/177995327","db_url":"","from_claudius":1,"link":"bib?authors[]=Yehuda Halper"}}],"entry_title":"In One Sense Easy, in Another Difficult: Reverberations of the Opening of Aristotle\u2019s Metaphysics \u03ac \u03ad\u03bb\u03bb\u03ac\u03c4\u03bf\u03bd in Medieval and Renaissance Hebrew Literature","title_transcript":"","title_translation":"","main_title":{"title":"In One Sense Easy, in Another Difficult: Reverberations of the Opening of Aristotle\u2019s Metaphysics \u03ac \u03ad\u03bb\u03bb\u03ac\u03c4\u03bf\u03bd in Medieval and Renaissance Hebrew Literature"},"abstract":"","btype":3,"date":"2020","language":"English","online_url":"","doi_url":"","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":5,"category_name":"Renaissance","link":"bib?categories[]=Renaissance"}],"authors":[{"id":1500,"full_name":"Yehuda Halper","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5021,"journal_id":null,"journal_name":"Revue des \u00e9tudes juives","volume":"179","issue":"1\u20132","pages":"133\u2013160"}},"sort":[2020]}

{"_index":"bib","_type":"_doc","_id":"5047","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5047,"authors_free":[{"id":5796,"entry_id":5047,"agent_type":"person","is_normalised":1,"person_id":1696,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Sebastian G\u00fcnther","free_first_name":"Sebastian ","free_last_name":"G\u00fcnther","norm_person":{"id":1696,"first_name":"Sebastian","last_name":"G\u00fcnther","full_name":"Sebastian G\u00fcnther","short_ident":"","is_classical_name":null,"dnb_url":"https:\/\/d-nb.info\/gnd\/139160531","viaf_url":"","db_url":"","from_claudius":null,"link":"bib?authors[]=Sebastian G\u00fcnther"}}],"entry_title":"Only Learning That Distances You from Sins Today Saves You from Hellfire Tomorrow\u201d: Boundaries and Horizons of Education in al-Ghaz\u0101l\u012b and Ibn Rushd","title_transcript":"","title_translation":"","main_title":{"title":"Only Learning That Distances You from Sins Today Saves You from Hellfire Tomorrow\u201d: Boundaries and Horizons of Education in al-Ghaz\u0101l\u012b and Ibn Rushd"},"abstract":"","btype":2,"date":"2020","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1163\/9789004413214_014","ti_url":"","categories":[{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"},{"id":56,"category_name":"Science","link":"bib?categories[]=Science"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":27,"category_name":"Logic","link":"bib?categories[]=Logic"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":37,"category_name":"Physics","link":"bib?categories[]=Physics"},{"id":22,"category_name":"Ethics","link":"bib?categories[]=Ethics"}],"authors":[{"id":1696,"full_name":"Sebastian G\u00fcnther","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5047,"section_of":5046,"pages":"260\u2013297","is_catalog":null,"book":{"id":5046,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2020","edition_no":null,"free_date":null,"abstract":"Knowledge and Education in Classical Islam: Religious Learning between Continuity and Change is a pioneering collection of essays on the historical developments, ideals, and practices of Islamic learning and teaching in the formative and classical periods of Islam (i.e., from the seventh to fifteenth centuries CE). Based on innovative and philologically sound primary source research, and utilizing the most recent methodological tools, this two volume set sheds new light on the challenges and opportunities that arise from a deep engagement with classical Islamic concepts of knowledge, its production and acquisition, and, of course, learning. Learning is especially important because of its relevance to contemporary communities and societies in our increasingly multicultural, \u201cglobal\u201d civilizations, whether Eastern or Western. ","republication_of":0,"online_url":"","online_resources":null,"translation_of":"0","new_edition_of":"0","is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":"","doi_url":"https:\/\/doi.org\/10.1163\/9789004413214","book":{"id":5046,"pubplace":"Leiden, Boston ","publisher":"Brill","series":"Islamic History and Civilization","volume":"172","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[2020]}