Arabic/Islamic Philosophy in Thomas Aquinas’s Conception of the Beatific Vision in IV Sent., D. 49, Q. 2, A.1, 2012
By: Richard C. Taylor
Title Arabic/Islamic Philosophy in Thomas Aquinas’s Conception of the Beatific Vision in IV Sent., D. 49, Q. 2, A.1
Type Article
Language English
Date 2012
Journal The Thomist
Volume 76
Issue 4
Pages 509–550
Categories Metaphysics, al-Fārābī, Ibn Bāǧǧa, Avicenna, Alexander of Aphrodisias
Author(s) Richard C. Taylor
Publisher(s)
Translator(s)

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Ibn Rushd et sa critique d'Ibn Bājja (dans le Grand commentaire sur le De anima), 2011
By: Jules Janssens
Title Ibn Rushd et sa critique d'Ibn Bājja (dans le Grand commentaire sur le De anima)
Type Book Section
Language French
Date 2011
Published in La lumière de l'intellect. La pensée scientifique et philosophique d'Averroès dans son temps. Actes du IVe colloque international de la SIHSPAI (Société internationale d'histoire des sciences et de la philosophie arabes et islamiques). Cordoue, 9–12 décembre 1998
Pages 405–418
Categories Ibn Bāǧǧa, Psychology, Commentary, De anima
Author(s) Jules Janssens
Publisher(s)
Translator(s)

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Avempace - ratio de quiditate. Thomas Aquinas's Critique of an Argument for the Natural Knowability of Separate Substances, 2006
By: David Wirmer
Title Avempace - ratio de quiditate. Thomas Aquinas's Critique of an Argument for the Natural Knowability of Separate Substances
Type Book Section
Language English
Date 2006
Published in Wissen über Grenzen. Arabisches Wissen und lateinisches Mittelalter
Pages 569–590
Categories Psychology, Ibn Bāǧǧa, Aquinas
Author(s) David Wirmer
Publisher(s)
Translator(s)

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Post Avicennian Philosophy in the Muslim West: Ibn Bâjja, Ibn Rushd and Ibn Khaldûn on Veridical Dreams and Prophecy, 2018
By: Luis Xavier López-Farjeat
Title Post Avicennian Philosophy in the Muslim West: Ibn Bâjja, Ibn Rushd and Ibn Khaldûn on Veridical Dreams and Prophecy
Type Book Section
Language English
Date 2018
Published in Islamic Philosophy from the 12th to the 14th Century
Pages 211–230
Categories Ibn Bāǧǧa, Psychology, Aristotle, Transmission
Author(s) Luis Xavier López-Farjeat
Publisher(s)
Translator(s)

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Raison et foi ou raison et Loi. Le philosophe et la cité selon Averroès, d'après al-Fârâbî et Ibn Bajja (Avempace), 2012
By: Marc Geoffroy
Title Raison et foi ou raison et Loi. Le philosophe et la cité selon Averroès, d'après al-Fârâbî et Ibn Bajja (Avempace)
Type Book Section
Language French
Date 2012
Published in The Medieval Paradigm. Religious Thought and Philosophy
Pages 381–416
Categories Law, Ibn Bāǧǧa, al-Fārābī
Author(s) Marc Geoffroy
Publisher(s)
Translator(s)

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’Active Intellect’ in Avempace and Averroës: An Interpretative Issue, 2016
By: Daniel Bučan
Title ’Active Intellect’ in Avempace and Averroës: An Interpretative Issue
Type Article
Language English
Date 2016
Journal Synthesis Philosophica
Volume 62
Issue 2
Pages 345–358
Categories Ibn Bāǧǧa, De anima, Psychology
Author(s) Daniel Bučan
Publisher(s)
Translator(s)
This essay is about the understanding of the notion of active intellect in Ibn Bāǧǧa (Avempace) and Ibn Rushd (Averroës). The traditional interpretation of both Avempace’s and Averroës’ concept of active intellect is that they both understand it as the lowest celestial intelligence which is dator formarum, and that man thinks and cognizes intelligibles only by “connecting” with it in a quasi-mystic way; cognition being the active intellect’s granting ideas (formae or concepts) to man’s intellect. The author believes that both in Avempace’s and Averroës’ theory of cognition the notion of active intellect is only the highest function of human intellect, not a celestial entity. Based on such a presumption, as well as on the analysis of his theory, Avempace’s notion of iṭṭiṣāl bi-’aql fa’āl is interpreted not as a kind of mystic “conjunction” or “union” with a separate celestial entity, but as reaching the highest level of man’s intellect function in the continuity of the process of thinking. The same goes for Averroës’ theory, which is quite clearly presented in his Epistle on the Possibility of Conjunction with the Active Intellect, where one can find practically direct confirmation for such an interpretation, because Averroës says that “conjunction with it seems to resemble more the conjunction of form in matter than it does the conjunction of agent with effect. The well-known difference between agent and effect is that the agent is external, but here there is no external agent”, or that active intellect “conjoins with us from the outset by conjunction of in-existence”. The author concludes that the issue of the active intellect in Islamic philosophy is not disambiguous – for different thinkers it was a different concept – only the function of the active intellect is always one and the same: producing ideas.

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