Ibn Rushd and Aquinas on God’s Causal Omniscience, 2019
By: Stephen Ogden
Title Ibn Rushd and Aquinas on God’s Causal Omniscience
Type Article
Language English
Date 2019
Journal The Muslim World
Volume 109
Issue 4
Pages 595–614
Categories Thomas, Metaphysics, Aristotle, Commentary, Theology
Author(s) Stephen Ogden
Publisher(s)
Translator(s)

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Averroes on the Attainment of Knowledge, 2018
By: Richard C. Taylor
Title Averroes on the Attainment of Knowledge
Type Book Section
Language English
Date 2018
Published in Knowledge in Medieval Philosophy
Pages 59–80
Categories Commentary, De anima, Albert, Thomas, Aristotle
Author(s) Richard C. Taylor
Publisher(s)
Translator(s)

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Averroismi al plurale. La ricezione del Tafsîr kitâb al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d’Aquino, 2017
By: Federico Minzoni
Title Averroismi al plurale. La ricezione del Tafsîr kitâb al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d’Aquino
Type Article
Language Italian
Date 2017
Journal Dianoia
Volume 24
Pages 15-32
Categories Aristotle, Commentary, De anima, Averroism, Siger of Brabant, Thomas
Author(s) Federico Minzoni
Publisher(s)
Translator(s)
A widespread historiographic commonplace, established by Thomas Aquinas himself in his Tractatus de unitate intellectus (1270), takes Siger of Brabant’s Quaestiones in tertium de anima (ca. 1265) to be a latin formulation of Ibn Rušd’s theory of the unity of the material intellect as exposed in the Tafsīr Kitāb al-Nafs (Long Commentary on the De anima, ca. 1186); according to the same view, Aquinas’ philosophy of mind would be the expression of a strongly antiaverroistic – and therefore more orthodox – kind of aristotelianism. Building on a thorough analysis of key texts in Aquinas’ Commentary on the Sentences (1255), I argue in this paper that those who hold Aquinas’ noetic to be anti-averroistic are greatly mistaken: while Siger’s always superficial rushdian inspiration is better understood against the background of a neoplatonic-tinged mind-body dualism clearly at odds with Ibn Rušd’s own strictly peripatetic ontology, Aquinas’ psychology, hylomorfic and not-dualist at its core, is aristotelian mainly inasmuch as it is rushdian.

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Is Celestial Motion a Natural Motion?, 2015
By: Silvia Donati
Title Is Celestial Motion a Natural Motion?
Type Book Section
Language English
Date 2015
Published in Averroes’ Natural Philosophy and its Reception in the Latin West
Pages 89–126
Categories Aristotle, De caelo, Physics, Avicenna, Albert, Thomas, Commentary, Tradition and Reception
Author(s) Silvia Donati
Publisher(s)
Translator(s)

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Ibn Rushd and Thomas Aquinas on Education, 2015
By: Sebastian Günther
Title Ibn Rushd and Thomas Aquinas on Education
Type Book Section
Language English
Date 2015
Published in The heritage of Arabo-Islamic learning: studies presented to Wadad Kadi
Pages 250–283
Categories Thomas, Commentary, Logic
Author(s) Sebastian Günther
Publisher(s)
Translator(s)

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S'unir à l'Intellect, Voir Dieu. Averroès Et la Doctrine de la Jonction au Cœur du Thomisme, 2011
By: Jean-Baptiste Brenet
Title S'unir à l'Intellect, Voir Dieu. Averroès Et la Doctrine de la Jonction au Cœur du Thomisme
Type Article
Language French
Date 2011
Journal Arabic Sciences and Philosophy
Volume 21
Issue 2
Pages 215–247
Categories Psychology, Commentary, Thomas
Author(s) Jean-Baptiste Brenet
Publisher(s)
Translator(s)
The article examines the relation that Aquinas' theory of the beatific vision maintains with Averroes' noetics as presented in his Great Commentary on the De anima. Starting with his Commentary on the Sentences, in which the young Thomas Aquinas offers an explicit transposition of the philosophical intellection of separate substances into the Christian theological order, through to his later works where no mention of it is found, we will endeavour to present the exact nature of these borrowings and to evaluate their accuracy by questioning the conceptual coherence of Aquinas' gesture: could Aquinas base his conception of a vision of God by essence on a noetic construction which was originally part of a system judged both erroneous and contrary to faith? Can one concede theologically, concerning the relation between divine essence and intellect, what one refuses philosophically, concerning the relation between the separate intellect and the body? Although Aquinas and his followers, in the incipient quarrel, assert it to be so, we will indicate how the original paradoxical borrowing maintains something conceptually problematic at the heart of Aquinas' thinking.

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Thomas d'Aquin lecteur critique du Grand Commentaire d'Averroès à Phys. I, 1, 2009
By: Cristina Cerami
Title Thomas d'Aquin lecteur critique du Grand Commentaire d'Averroès à Phys. I, 1
Type Article
Language French
Date 2009
Journal Arabic Sciences and Philosophy
Volume 19
Issue 2
Pages 189–223
Categories Thomas, Commentary, Physics, Tradition and Reception
Author(s) Cristina Cerami
Publisher(s)
Translator(s)
The present article aims to provide a reconstruction of the interpretation offered by Thomas Aquinas of the cognitive process described at the beginning of Aristotle's Physics and of his criticism of Averroes' interpretation. It expounds to this end the exegesis of ancient Greek commentators who opened the debate on this question; then, it puts forward a reconstruction of Aquinas' doctrine by means of other texts of his corpus, as well as an explanation of his criticism of Averroes' exegesis; it finally reconstructs Averroes' interpretation worked out in his Great Commentary to Phys. I, 1, in order to show that Aquinas' disapproval is partly due to an incorrect interpretation of Averroes' divisio textus of Phys. I, 1. It suggests as well that, concerning some fundamental points, Aquinas' exegesis doesn't diverge from the interpretation proposed by Averroes.

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Averroes on the Attainment of Knowledge, 2018
By: Richard C. Taylor
Title Averroes on the Attainment of Knowledge
Type Book Section
Language English
Date 2018
Published in Knowledge in Medieval Philosophy
Pages 59–80
Categories Commentary, De anima, Albert, Thomas, Aristotle
Author(s) Richard C. Taylor
Publisher(s)
Translator(s)

{"_index":"bib","_type":"_doc","_id":"5170","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5170,"authors_free":[{"id":5953,"entry_id":5170,"agent_type":"person","is_normalised":1,"person_id":966,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Richard C. Taylor","free_first_name":"Richard C.","free_last_name":"Taylor","norm_person":{"id":966,"first_name":"Richard C.","last_name":"Taylor","full_name":"Richard C. Taylor","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/139866353","viaf_url":"https:\/\/viaf.org\/viaf\/49247370","db_url":"","from_claudius":1,"link":"bib?authors[]=Richard C. Taylor"}}],"entry_title":"Averroes on the Attainment of Knowledge","title_transcript":"","title_translation":"","main_title":{"title":"Averroes on the Attainment of Knowledge"},"abstract":"","btype":2,"date":"2018","language":"English","online_url":"","doi_url":"10.5040\/9781474258340.ch-003","ti_url":"","categories":[{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":46,"category_name":"De anima","link":"bib?categories[]=De anima"},{"id":6,"category_name":"Albert","link":"bib?categories[]=Albert"},{"id":51,"category_name":"Thomas","link":"bib?categories[]=Thomas"},{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"}],"authors":[{"id":966,"full_name":"Richard C. Taylor","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5170,"section_of":5169,"pages":"59\u201380","is_catalog":null,"book":{"id":5169,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Knowledge in Medieval Philosophy","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2018","edition_no":null,"free_date":null,"abstract":"Knowledge in Medieval Philosophy covers the development of philosophical treatments of knowledge during the Middle Ages. It covers both Arabic and Latin philosophy, as well as a range of thinkers from the period including Avicenna, Averroes, Thomas Aquinas, John Duns Scotus, William Ockham, and John Buridan. In addition, the volume explores the growth of epistemological scepticism and the subsequent claims made by a variety of philosophers that knowledge was no longer fallible. ","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":"10.5040\/9781474258340","book":{"id":5169,"pubplace":"London","publisher":"Bloomsbury Academy","series":"The Philosophy of Knowledge: A History","volume":"2","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["Averroes on the Attainment of Knowledge"]}

Averroismi al plurale. La ricezione del Tafsîr kitâb al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d’Aquino, 2017
By: Federico Minzoni
Title Averroismi al plurale. La ricezione del Tafsîr kitâb al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d’Aquino
Type Article
Language Italian
Date 2017
Journal Dianoia
Volume 24
Pages 15-32
Categories Aristotle, Commentary, De anima, Averroism, Siger of Brabant, Thomas
Author(s) Federico Minzoni
Publisher(s)
Translator(s)
A widespread historiographic commonplace, established by Thomas Aquinas himself in his Tractatus de unitate intellectus (1270), takes Siger of Brabant’s Quaestiones in tertium de anima (ca. 1265) to be a latin formulation of Ibn Rušd’s theory of the unity of the material intellect as exposed in the Tafsīr Kitāb al-Nafs (Long Commentary on the De anima, ca. 1186); according to the same view, Aquinas’ philosophy of mind would be the expression of a strongly antiaverroistic – and therefore more orthodox – kind of aristotelianism. Building on a thorough analysis of key texts in Aquinas’ Commentary on the Sentences (1255), I argue in this paper that those who hold Aquinas’ noetic to be anti-averroistic are greatly mistaken: while Siger’s always superficial rushdian inspiration is better understood against the background of a neoplatonic-tinged mind-body dualism clearly at odds with Ibn Rušd’s own strictly peripatetic ontology, Aquinas’ psychology, hylomorfic and not-dualist at its core, is aristotelian mainly inasmuch as it is rushdian.

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Ibn Rushd and Aquinas on God’s Causal Omniscience, 2019
By: Stephen Ogden
Title Ibn Rushd and Aquinas on God’s Causal Omniscience
Type Article
Language English
Date 2019
Journal The Muslim World
Volume 109
Issue 4
Pages 595–614
Categories Thomas, Metaphysics, Aristotle, Commentary, Theology
Author(s) Stephen Ogden
Publisher(s)
Translator(s)

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Ibn Rushd and Thomas Aquinas on Education, 2015
By: Sebastian Günther
Title Ibn Rushd and Thomas Aquinas on Education
Type Book Section
Language English
Date 2015
Published in The heritage of Arabo-Islamic learning: studies presented to Wadad Kadi
Pages 250–283
Categories Thomas, Commentary, Logic
Author(s) Sebastian Günther
Publisher(s)
Translator(s)

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Is Celestial Motion a Natural Motion?, 2015
By: Silvia Donati
Title Is Celestial Motion a Natural Motion?
Type Book Section
Language English
Date 2015
Published in Averroes’ Natural Philosophy and its Reception in the Latin West
Pages 89–126
Categories Aristotle, De caelo, Physics, Avicenna, Albert, Thomas, Commentary, Tradition and Reception
Author(s) Silvia Donati
Publisher(s)
Translator(s)

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S'unir à l'Intellect, Voir Dieu. Averroès Et la Doctrine de la Jonction au Cœur du Thomisme, 2011
By: Jean-Baptiste Brenet
Title S'unir à l'Intellect, Voir Dieu. Averroès Et la Doctrine de la Jonction au Cœur du Thomisme
Type Article
Language French
Date 2011
Journal Arabic Sciences and Philosophy
Volume 21
Issue 2
Pages 215–247
Categories Psychology, Commentary, Thomas
Author(s) Jean-Baptiste Brenet
Publisher(s)
Translator(s)
The article examines the relation that Aquinas' theory of the beatific vision maintains with Averroes' noetics as presented in his Great Commentary on the De anima. Starting with his Commentary on the Sentences, in which the young Thomas Aquinas offers an explicit transposition of the philosophical intellection of separate substances into the Christian theological order, through to his later works where no mention of it is found, we will endeavour to present the exact nature of these borrowings and to evaluate their accuracy by questioning the conceptual coherence of Aquinas' gesture: could Aquinas base his conception of a vision of God by essence on a noetic construction which was originally part of a system judged both erroneous and contrary to faith? Can one concede theologically, concerning the relation between divine essence and intellect, what one refuses philosophically, concerning the relation between the separate intellect and the body? Although Aquinas and his followers, in the incipient quarrel, assert it to be so, we will indicate how the original paradoxical borrowing maintains something conceptually problematic at the heart of Aquinas' thinking.

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Thomas d'Aquin lecteur critique du Grand Commentaire d'Averroès à Phys. I, 1, 2009
By: Cristina Cerami
Title Thomas d'Aquin lecteur critique du Grand Commentaire d'Averroès à Phys. I, 1
Type Article
Language French
Date 2009
Journal Arabic Sciences and Philosophy
Volume 19
Issue 2
Pages 189–223
Categories Thomas, Commentary, Physics, Tradition and Reception
Author(s) Cristina Cerami
Publisher(s)
Translator(s)
The present article aims to provide a reconstruction of the interpretation offered by Thomas Aquinas of the cognitive process described at the beginning of Aristotle's Physics and of his criticism of Averroes' interpretation. It expounds to this end the exegesis of ancient Greek commentators who opened the debate on this question; then, it puts forward a reconstruction of Aquinas' doctrine by means of other texts of his corpus, as well as an explanation of his criticism of Averroes' exegesis; it finally reconstructs Averroes' interpretation worked out in his Great Commentary to Phys. I, 1, in order to show that Aquinas' disapproval is partly due to an incorrect interpretation of Averroes' divisio textus of Phys. I, 1. It suggests as well that, concerning some fundamental points, Aquinas' exegesis doesn't diverge from the interpretation proposed by Averroes.

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