{"_index":"bib","_type":"_doc","_id":"5616","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5616,"authors_free":[{"id":6519,"entry_id":5616,"agent_type":"person","is_normalised":null,"person_id":1857,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Lydia Schumacher","free_first_name":"Lydia","free_last_name":"Schumacher","norm_person":{"id":1857,"first_name":"Lydia ","last_name":"Schumacher","full_name":"Lydia Schumacher","short_ident":"","is_classical_name":null,"dnb_url":"https:\/\/d-nb.info\/gnd\/1100538305","viaf_url":"","db_url":"","from_claudius":null,"link":"bib?authors[]=Lydia Schumacher"}}],"entry_title":"The Reception of Averroes in Early Scholasticism","title_transcript":"","title_translation":"","main_title":{"title":"The Reception of Averroes in Early Scholasticism"},"abstract":"This chapter intervenes in a longstanding debate about the origins of a psychological schema that is found in both of John\u2019s works on the soul as well as in the Summa Halensis. This is the distinction between the material intellect, which is connected to the body, on the one hand, and the agent and possible intellects, which are separable from the body, on the other. Some past scholars have traced this scheme to Averroes\u2019 distinction between a corruptible and an incorruptible intellect, while others have pointed out that there is insufficient evidence of Averroes\u2019 influence at this time to support that attribution. The chapter gathers evidence which suggests that the scheme is a Latin scholastic invention which draws primarily on Avicenna and Aristotle rather than Averroes.","btype":2,"date":"2023","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781009201131.008","ti_url":"","categories":[{"id":12,"category_name":"Psychology","link":"bib?categories[]=Psychology"},{"id":46,"category_name":"De anima","link":"bib?categories[]=De anima"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"}],"authors":[{"id":1857,"full_name":"Lydia Schumacher","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5616,"section_of":5617,"pages":"182-204","is_catalog":null,"book":{"id":5617,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":1,"language":"en","title":"Human Nature in Early Franciscan Thought. Philosophical Background and Theological Significance","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2023","edition_no":null,"free_date":null,"abstract":"In this book, Lydia Schumacher challenges the common assumption that early Franciscan thought simply reiterates the longstanding tradition of Augustine. She demonstrates how scholars from this tradition incorporated the work of Islamic and Jewish philosophers, whose works had recently been translated from Arabic, with a view to developing a unique approach to questions of human nature. These questions pertain to perennial philosophical concerns about the relationship between the body and the soul, the work of human cognition and sensation, and the power of free will. By highlighting the Arabic sources of early Franciscan views on these matters, Schumacher illustrates how scholars working in the early thirteenth century anticipated later developments in Franciscan thought which have often been described as novel or unprecedented. Above all, her study demonstrates that the early Franciscan philosophy of human nature was formulated with a view to bolstering the order's specific theological and religious ideals.","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\/10.1017\/9781009201131","book":{"id":5617,"pubplace":"Cambridge, United Kingdom; New York, NY, USA","publisher":"Cambridge University Press","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"persons":[{"id":6520,"entry_id":5617,"agent_type":"person","is_normalised":1,"person_id":1857,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Lydia Schumacher","free_first_name":"Lydia ","free_last_name":"Schumacher","norm_person":{"id":1857,"first_name":"Lydia ","last_name":"Schumacher","full_name":"Lydia Schumacher","short_ident":"","is_classical_name":null,"dnb_url":"https:\/\/d-nb.info\/gnd\/1100538305","viaf_url":"","db_url":"","from_claudius":null}}]}},"article":null},"sort":[2023]}

{"_index":"bib","_type":"_doc","_id":"5358","_score":null,"_source":{"id":5358,"authors_free":[{"id":6209,"entry_id":5358,"agent_type":"person","is_normalised":1,"person_id":1790,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Alexander Orwin","free_first_name":"Alexander ","free_last_name":"Orwin","norm_person":{"id":1790,"first_name":" Alexander","last_name":" Orwin","full_name":" Alexander Orwin","short_ident":"","is_classical_name":null,"dnb_url":"https:\/\/d-nb.info\/1153328348","viaf_url":"","db_url":"","from_claudius":null,"link":"bib?authors[]= Alexander Orwin"}}],"entry_title":"Philosopher-Kings and Counselors: How Should Philosophers Participate in Politics?","title_transcript":"","title_translation":"","main_title":{"title":"Philosopher-Kings and Counselors: How Should Philosophers Participate in Politics?"},"abstract":"The most famous, or infamous, proposal in Plato's Republic concerns the rule of philosopher-kings. Throughout the long history of the philosophical reception of Plato, this theme has been explored, restated, and rejected in countless ways. One of the most original treatments of it comes from the Andalusian philosopher Averroes, in his Commentary on Plato's \u201cRepublic.\u201d The title of this inventive work must not be construed too narrowly. On every major theme in the Republic, Averroes deviates, either by omission, addition, or editorial commentary, from Plato. His treatment of the philosopher-kings will make use of all these techniques. Before turning to this topic, I wish to make some general remarks about the work as a whole.\r\n\r\nAverroes announces his departure from Plato in the first sentence of the work, with the somewhat cryptic promise to remove all dialectical arguments from the Republic while preserving the demonstrative arguments (CR 21.4). Dialectic is associated, etymologically and semantically, with dialogue. Sure enough, Averroes expunges not only the dialogue form of the original but also its principal characters. This choice should not simply be attributed to ignorance: even if we were to assume that Averroes had only a summary of the original, he would surely have known of the existence of the characters Socrates and Thrasymachus through Alfarabi. In fact, Averroes himself mentions Thrasymachus and his arguments about justice in his Middle Commentary on the Topics.\r\n\r\nThe form with which Averroes replaces the dialogue can hardly be described as a straightforward treatise. Averroes attributes the arguments he presents to a variety of sources, as indicated by expressions such as \u201cwe said,\u201d and \u201cPlato said.\u201d In addition, Alfarabi and Aristotle are often cited, paraphrased, or even plagiarized, in what is ostensibly a commentary on Plato. This implies a dialogue of sorts between not only Averroes and Plato, but Aristotle and Alfarabi as well. One is tempted to say that the discussions between Socrates, an aged father, a sophist, and several young Greeks is replaced by a discussion between four great political philosophers across the ages, orchestrated by the latest representative of this august group. On this point, it is useful to recall Leo Strauss's observation, that no Platonic dialogue relates a discussion among equals. If dialectic involves a superior person such as Socrates leading less accomplished interlocutors by the hand, then Averroes's new, demonstrative form consists of a dialogue between equals to whom historical accident never granted the opportunity for a face-to-face meeting.","btype":2,"date":"2022","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781800104983.013","ti_url":"","categories":[{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"}],"authors":[{"id":1790,"full_name":" Alexander Orwin","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5358,"section_of":5346,"pages":"253\u2013274","is_catalog":null,"book":{"id":5346,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2022","edition_no":null,"free_date":null,"abstract":"","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\/10.1017\/9781800104983","book":{"id":5346,"pubplace":"","publisher":" Boydell & Brewer","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"persons":[{"id":6196,"entry_id":5346,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":" Alexander Orwin","free_first_name":" Alexander","free_last_name":" Orwin","norm_person":null}]}},"article":null},"sort":[2022]}

{"_index":"bib","_type":"_doc","_id":"5360","_score":null,"_source":{"id":5360,"authors_free":[{"id":6211,"entry_id":5360,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Michael Engel","free_first_name":"Michael","free_last_name":"Engel","norm_person":null}],"entry_title":"The Two Hebrew-into-Latin Translations of Averroes\u2019s Commentary on Plato\u2019s \u201cRepublic\u201d: Method, Motivation, and Context","title_transcript":"","title_translation":"","main_title":{"title":"The Two Hebrew-into-Latin Translations of Averroes\u2019s Commentary on Plato\u2019s \u201cRepublic\u201d: Method, Motivation, and Context"},"abstract":"Averroes's Commentary on Plato's \u201cRepublic\u201d was translated twice into Latin; both translations were made from the Hebrew version of Samuel ben Judah of Marseille. The first translation was done by Elijah Del Medigo (ca. 1455\u201393), a Crete-born Jew, who spent most of his life in northern Italy, Crete being at that time under Venetian rule. Although a devout Jew, Del Medigo's immediate intellectual milieu was Christian, mostly made up of figures related in some way to the university of Padua and to powerful circles in Venice. Most of Del Medigo's literary output was in Latin\u2014including his Hebrew-into-Latin translation of Averroes's Commentary on Plato's \u201cRepublic\u201d\u2014and he himself translated some of his own original Latin works into Hebrew. Thematically, Del Medigo focused almost solely on the works of Averroes. His translation of Averroes's Commentary on Plato's \u201cRepublic\u201d was part of his general endeavour of translating and commenting on the works of Averroes, while working at the service of his Christian patrons\u2014namely, Giovanni Pico della Mirandola and Domenico Grimani. On his return to Crete, toward the end of his life, Del Medigo composed his Hebrew work Be\u1e25inat haDat, which became his most celebrated work. In that work Del Medigo examines the relation between Judaism and rational thought, determining the rational nature of Judaism as opposed to the irrational character of Christian dogmas.\r\n\r\nThe second translation was by the Jewish physician and translator Jacob Mantino (d. 1549). Mantino, a Jewish physician who lived most of his life in Italy, had close relationships with bishops and cardinals to whom he dedicated several of his translations and he was the personal physician to Pope Paul III. Mantino translated many of Averroes's commentaries, and was, according to Dag Hasse, \u201cthe most prolific and most acclaimed among all Renaissance translators of Averroes.\u201d\r\n\r\nDel Medigo's translation was never printed during the Renaissance; it was discovered by Paul Oscar Kristeller in a Siena manuscript and published as a critical edition in 1992. Mantino's translation, first published in 1539, was printed four times during the Renaissance, yet has never received a modern edition. This chapter begins with a general overview of the two translations, discussing their different nature in light of the different circumstances surrounding their production.","btype":2,"date":"2022","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781800104983.015","ti_url":"","categories":[{"id":40,"category_name":"Transmission","link":"bib?categories[]=Transmission"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5360,"section_of":5346,"pages":"297\u2013318","is_catalog":null,"book":{"id":5346,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2022","edition_no":null,"free_date":null,"abstract":"","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\/10.1017\/9781800104983","book":{"id":5346,"pubplace":"","publisher":" Boydell & Brewer","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"persons":[{"id":6196,"entry_id":5346,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":" Alexander Orwin","free_first_name":" Alexander","free_last_name":" Orwin","norm_person":null}]}},"article":null},"sort":[2022]}

{"_index":"bib","_type":"_doc","_id":"5349","_score":null,"_source":{"id":5349,"authors_free":[{"id":6199,"entry_id":5349,"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":"Expelling Dialectics from the Ideal State: Making the World Safe for Philosophy in Averroes\u2019s Commentary on Plato\u2019s \u201cRepublic\u201d","title_transcript":"","title_translation":"","main_title":{"title":"Expelling Dialectics from the Ideal State: Making the World Safe for Philosophy in Averroes\u2019s Commentary on Plato\u2019s \u201cRepublic\u201d"},"abstract":"Averroes begins his Commentary on Plato's \u201cRepublic\u201d with the assertion that the intention of his treatise is \u201cto abstract from the statements that are attributed to Plato about political governance that which is included in scientific statements, and to eliminate the dialectical statements from it.\u201d This assertion would seem to find its full expression in the form of Averroes's Commentary: Plato's dialogue in ten books has become three treatises in Averroes's Commentary, which explicitly omit books 1 and 10. Moreover, Glaucon, Adeimantus, Thrasymachus, Polemarchus, and Cephalus are not mentioned at all in Averroes's Commentary; even Socrates is only mentioned once and then merely with reference to his choosing to die rather than live in a corrupt city\u2014that is, with reference to events not literally referred to in Plato's Republic. Rather, the one who speaks in Averroes's Commentary would seem to be Plato himself. Even if his words occasionally intermingle with those of Averroes, the resulting text takes the form of a monologue rather than a dialogue. Furthermore, Averroes dedicates the first argument of his Commentary to explaining the place of the science of governance, the purported topic of the Republic, in the Aristotelian hierarchy of the sciences. According to Averroes, the science of governance, which is the practical science dealing with volition and will, has two parts: a theoretical part, which treats \u201cvolitional actions and habits in general\u201d (haqinyanim wehape\u02bfulot hare\u1e63oniyyim) and which he associates with Aristotle's Nicomachean Ethics; and a practical part, which deals with the establishment and ordering of those habits in order to achieve perfect actions and which he associates with Plato's Republic, since Aristotle's Politics was not available to him. As the practical part of practical science, Averroes's Republic fits into an Aristotelian division of the sciences\u2014even if it is not exactly Aristotle's own division\u2014as a treatise, or series of treatises, dealing with political science. In adopting this Aristotelian form, Averroes's Commentary dispenses with the dialogue form of Plato's writing.\r\n\r\nIt appears from the rest of Averroes's Commentary that he has thrown out the dialecticians along with the dialogues. Perhaps as a consequence of this, Plato's account of the culmination of human reason in dialectic in connection with the divided line (Republic 509d\u2013511e) is, in Averroes's Commentary, a culmination of human reason in Aristotelian metaphysics (hafilosofiah hari\u0161onah).","btype":2,"date":"2022","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781800104983.004","ti_url":"","categories":[{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"},{"id":79,"category_name":"Dialectic","link":"bib?categories[]=Dialectic"}],"authors":[{"id":1500,"full_name":"Yehuda Halper","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5349,"section_of":5346,"pages":"69\u201386","is_catalog":null,"book":{"id":5346,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2022","edition_no":null,"free_date":null,"abstract":"","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\/10.1017\/9781800104983","book":{"id":5346,"pubplace":"","publisher":" Boydell & Brewer","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"persons":[{"id":6196,"entry_id":5346,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":" Alexander Orwin","free_first_name":" Alexander","free_last_name":" Orwin","norm_person":null}]}},"article":null},"sort":[2022]}

{"_index":"bib","_type":"_doc","_id":"5348","_score":null,"_source":{"id":5348,"authors_free":[{"id":6198,"entry_id":5348,"agent_type":"person","is_normalised":1,"person_id":343,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Josep Puig Montada","free_first_name":"Josep ","free_last_name":"Puig Montada","norm_person":{"id":343,"first_name":"","last_name":"","full_name":"Josep Puig Montada","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/188325034","viaf_url":"https:\/\/viaf.org\/viaf\/61625512","db_url":"NULL","from_claudius":0,"link":"bib?authors[]=Josep Puig Montada"}}],"entry_title":"Ibn Bajja: An Independent Reader of the Republic","title_transcript":"","title_translation":"","main_title":{"title":"Ibn Bajja: An Independent Reader of the Republic"},"abstract":"Averroes (1126\u201398) wrote a commentary, or be\u2019ur in the only extant Hebrew translation, on Plato's Republic that is the subject matter of the present anthology. He insists there that his aim is to present Plato's doctrines without provoking polemics and that the dialectical arguments are not necessary to the understanding of those doctrines.\r\n\r\nJust as he did in his epitome of, or short commentary on, Aristotle's Metaphysics, Averroes neither follows the strict order of the Greek original nor preserves the original division of books. While he gives his reasons for the rearrangement in the case of the Metaphysics, he does not give any for the Republic. Although Averroes's work follows Plato's text in many passages, the independent structure of the work fits better into an epitome than into a middle commentary. As for the Arabic translation he was reading, we know that it preserved the division into ten books but probably not the dialogue form, since Averroes never mentions the names of the figures participating in the dialogue. In the Republic, Socrates narrates in the first person, but in his commentary, Averroes give no hint of Socrates's peculiar role in that work; on the contrary, he presents Socrates only once, referring to him in the third person and mentioning that he held the belief that death is preferable to life without human dignity.\r\n\r\nAverroes lived two generations after Mu\u1e25ammad ibn al-\u1e62\u0101\u0314igh Ibn B\u0101jja (d. 1139; henceforth Ibn Bajja), who did not write a specific commentary on the Republic. But he did compose a treatise, titled the Governance of the Solitary, in which he deals with some of the political issues raised by Plato. There, as in some other works that we will discuss below, Ibn Bajja refers to the Republic and to the Phaedo. In this chapter the attempt will be made to reconstruct the influence of Plato's Republic on Ibn Bajja through his own texts, and incidentally, to learn about the text that Ibn Bajja was using.","btype":2,"date":"2022","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781800104983.003","ti_url":"","categories":[{"id":17,"category_name":"Ibn B\u0101\u01e7\u01e7a","link":"bib?categories[]=Ibn B\u0101\u01e7\u01e7a"},{"id":24,"category_name":"Influence","link":"bib?categories[]=Influence"}],"authors":[{"id":343,"full_name":"Josep Puig Montada","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5348,"section_of":5346,"pages":"40\u201366","is_catalog":null,"book":{"id":5346,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2022","edition_no":null,"free_date":null,"abstract":"","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\/10.1017\/9781800104983","book":{"id":5346,"pubplace":"","publisher":" Boydell & Brewer","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"persons":[{"id":6196,"entry_id":5346,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":" Alexander Orwin","free_first_name":" Alexander","free_last_name":" Orwin","norm_person":null}]}},"article":null},"sort":[2022]}