{"_index":"bib","_type":"_doc","_id":"5717","_score":null,"_source":{"id":5717,"authors_free":[{"id":6625,"entry_id":5717,"agent_type":"person","is_normalised":1,"person_id":123,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Charles E. Butterworth","free_first_name":"Charles E. ","free_last_name":"Butterworth","norm_person":{"id":123,"first_name":"","last_name":"","full_name":"Charles E. Butterworth","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/105338856X","viaf_url":"https:\/\/viaf.org\/viaf\/41853950","db_url":"NULL","from_claudius":0,"link":"bib?authors[]=Charles E. Butterworth"}}],"entry_title":"The study of Arabic philosophy today (Continued)","title_transcript":"","title_translation":"","main_title":{"title":"The study of Arabic philosophy today (Continued)"},"abstract":"","btype":3,"date":"1983","language":"English","online_url":"https:\/\/www.jstor.org\/stable\/23057570","doi_url":"","ti_url":"","categories":[{"id":18,"category_name":"Surveys","link":"bib?categories[]=Surveys"},{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"},{"id":17,"category_name":"Ibn B\u0101\u01e7\u01e7a","link":"bib?categories[]=Ibn B\u0101\u01e7\u01e7a"}],"authors":[{"id":123,"full_name":"Charles E. Butterworth","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5717,"journal_id":null,"journal_name":"Middle East Studies Association Bulletin","volume":"17","issue":"2","pages":"161-177 "}},"sort":["The study of Arabic philosophy today (Continued)"]}

{"_index":"bib","_type":"_doc","_id":"5140","_score":null,"_source":{"id":5140,"authors_free":[{"id":5919,"entry_id":5140,"agent_type":"person","is_normalised":1,"person_id":625,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Daniel Bu\u010dan","free_first_name":"Daniel ","free_last_name":"Bu\u010dan","norm_person":{"id":625,"first_name":"Daniel","last_name":"Bu\u010dan","full_name":"Daniel Bu\u010dan","short_ident":"","is_classical_name":0,"dnb_url":"","viaf_url":"https:\/\/viaf.org\/viaf\/73420981","db_url":"NULL","from_claudius":1,"link":"bib?authors[]=Daniel Bu\u010dan"}}],"entry_title":"\u2019Active Intellect\u2019 in Avempace and Averro\u00ebs: An Interpretative Issue","title_transcript":"","title_translation":"","main_title":{"title":"\u2019Active Intellect\u2019 in Avempace and Averro\u00ebs: An Interpretative Issue"},"abstract":"This essay is about the understanding of the notion of active intellect in Ibn B\u0101\u01e7\u01e7a (Avempace) and Ibn Rushd (Averro\u00ebs). The traditional interpretation of both Avempace\u2019s and Averro\u00ebs\u2019 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 \u201cconnecting\u201d with it in a quasi-mystic way; cognition being the active intellect\u2019s granting ideas (formae or concepts) to man\u2019s intellect. The author believes that both in Avempace\u2019s and Averro\u00ebs\u2019 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\u2019s notion of i\u1e6d\u1e6di\u1e63\u0101l bi-\u2019aql fa\u2019\u0101l is interpreted not as a kind of mystic \u201cconjunction\u201d or \u201cunion\u201d with a separate celestial entity, but as reaching the highest level of man\u2019s intellect function in the continuity of the process of thinking. The same goes for Averro\u00ebs\u2019 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 Averro\u00ebs says that \u201cconjunction 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\u201d, or that active intellect \u201cconjoins with us from the outset by conjunction of in-existence\u201d. The author concludes that the issue of the active intellect in Islamic philosophy is not disambiguous \u2013 for different thinkers it was a different concept \u2013 only the function of the active intellect is always one and the same: producing ideas.","btype":3,"date":"2016","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.21464\/sp31208","ti_url":"","categories":[{"id":17,"category_name":"Ibn B\u0101\u01e7\u01e7a","link":"bib?categories[]=Ibn B\u0101\u01e7\u01e7a"},{"id":46,"category_name":"De anima","link":"bib?categories[]=De anima"},{"id":12,"category_name":"Psychology","link":"bib?categories[]=Psychology"}],"authors":[{"id":625,"full_name":"Daniel Bu\u010dan","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5140,"journal_id":null,"journal_name":"Synthesis Philosophica","volume":"62","issue":"2","pages":"345\u2013358"}},"sort":["\u2019Active Intellect\u2019 in Avempace and Averro\u00ebs: An Interpretative Issue"]}