| Now in its 2nd edition, this textbook describes and interprets all schools of Islamic political thought, their origins, inter-connections and meaning. It examines the Qur'an, the early Caliphate, classical Islamic philosophy and the political culture of the Ottoman and other empires. It covers major thinkers such as Averroes (Ibn Rushd) and Ibn Taymiyya as well as a number of lesser authors, and Ibn Khaldun is presented as one of the most original political theorists ever. It draws on a wide range of sources including writings on religion, law, philosophy and statecraft expressed in treatises, handbooks and political rhetoric. The new edition analyses the connections between religion and politics, covering the most recent developments in Islamic political thought and the most recent historical scholarship. It ends with a critical survey of reformism (or modernism) and Islamism (or fundamentalism) from the late-19th century up to the present day. |
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| Title | La filosofía explica la revelación sobre el “Averroismo politico” en el Defensor pacis de Marsilio de Padua |
| Type | Article |
| Language | Portuguese |
| Date | 2011 |
| Journal | Educão e Filosofia Uberlândia |
| Volume | 25 |
| Issue | 50 |
| Pages | 475–500 |
| Categories | Averroism, Politics |
| Author(s) | Francisco Bertelloni |
| Publisher(s) | |
| Translator(s) |
| Bruno Nardi fue el primero que tipificó el pensamiento de Marsilio de Padua como “averroismo político”. Sin embargo la edad media no tuvo acceso a la filosofía política de Averroes. Por ello es improbable que Nardi haya fundamentado la utilización de esa categoría teniendo en cuenta las ideas políticas de Averroes y de Marsilio. El artículo muestra que, en todo caso, Marsilio podría ser llamado “averroista político” teniendo en cuenta, no su pensamiento político, sino sus ideas filosóficas y, en especial, las actitudes metodológicas referidas a la relación Fe-Razón que manifiesta en su Defensor Pacis. A partir de Nardi el “averroismo político” se transformó en una categoría controvertida que condujo a una polémica acerca de la existencia o no de una corriente similar en el pensamiento político medieval. De hecho, en numerosos pasajes del Defensor pacis aparece la distinción Fe-razón utilizada en favor de un predominio de una actitud metodológica racionalista. Con todo, el racionalismo de Marsilio es fluctuante. Por ejemplo, cuando explica el nacimiento de la civitas, en lugar de demostrarlo a partir del concepto filosófico de natura, atribuye ese nacimiento al pecado original. Ese uso de la historia de la salvación y de la teología parece poner en duda el racionalismo extremo de Marsilio. El artículo propone responder tres preguntas: a) si Marsilio pone límites a la revelación en el Defensor Pacis; b) cuál es el alcance de ese límite; c) si ese límite que Marsilio pone a la Revelación puede ser considerado como una influencia averroista sobre el paduano. |
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| Title | Aristotle’s Rhetoric and Political Thought in the Christian Orient and in al-Fârâbî, Avicenna and Averroes |
| Type | Book Section |
| Language | English |
| Date | 2011 |
| Published in | Well Begun is Only Half Done: Tracing Aristotle’s Political Ideas in Medieval Arabic, Syriac, Byzantine, and Jewish Sources |
| Pages | 17–47 |
| Categories | Rhetoric, Politics, al-Fārābī, Avicenna, Aristotle |
| Author(s) | John W. Watt |
| Publisher(s) | |
| Translator(s) |
| see also the Chapter under the same title in John W. Watt "The Aristotelian Tradition in Syriac". |
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| Title | Well Begun is Only Half Done: Tracing Aristotle’s Political Ideas in Medieval Arabic, Syriac, Byzantine, and Jewish Sources |
| Type | Edited Book |
| Language | undefined |
| Date | 2011 |
| Publication Place | Tempe, Arizona |
| Publisher | ACMRS (Arizona Center for Medieval and Renaissance Studies) |
| Series | Medieval and Renaissance Texts and Studies; Medieval Confluences Series |
| Volume | 388 respectively 1 |
| Categories | Aristotle, Politics, Tradition and Reception |
| Author(s) | Vasileios Syros |
| Publisher(s) | |
| Translator(s) |
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| Title | Platão, Al-Fārābī e Averróis: as qualidades essenciais ao governante |
| Type | Article |
| Language | Portuguese |
| Date | 2011 |
| Journal | Trans/Form/Ação. Revista de Filosofia da UNESP |
| Volume | 34 |
| Issue | 1 |
| Pages | 1–20 |
| Categories | al-Fārābī, Plato, Politics |
| Author(s) | Rosalie Helena de Souza Pereira |
| Publisher(s) | |
| Translator(s) |
| The political philosophy that developed in the Islamic world between the 9th and 12th centuries assumed ideas from Greek philosophy, mainly from Plato and Aristotle. Plato's Republic and Laws, and Aristotle's Nicomachean Ethics were the texts that laid the foundation for the political conceptions of the Arab philosophers, from the virtues to be sought after individually, to the idea of the best political regime. Based on the Greek texts translated into Arabic, these philosophers outlined the aims of political life, and the manner in which the political regime should be structured to achieve these aims. The ideal Platonic city is the paradigm to be realized. The topic of the ruler's essential qualities is part of a long tradition which remounts to the "mirrors of the princes" of Persian origin; it also appears in the Religious tradition and in the Islamic law. Two great exponents of the Arab-islamic philosophy, Al-Fârâbî and Averroes, retrieved the topic of the ruler's essential qualities of the king-philosopher uttered in the Republic, and adapted it to their historical universe. |
{"_index":"bib","_type":"_doc","_id":"1767","_score":null,"_source":{"id":1767,"authors_free":[{"id":2039,"entry_id":1767,"agent_type":"person","is_normalised":1,"person_id":1347,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Rosalie Helena de Souza Pereira","free_first_name":"Rosalie Helena","free_last_name":"de Souza Pereira","norm_person":{"id":1347,"first_name":"Rosalie Helena","last_name":"de Souza Pereira","full_name":"Rosalie Helena de Souza Pereira","short_ident":"","is_classical_name":0,"dnb_url":"","viaf_url":"http:\/\/viaf.org\/viaf\/121640755","db_url":"","from_claudius":1,"link":"bib?authors[]=Rosalie Helena de Souza Pereira"}}],"entry_title":"Plat\u00e3o, Al-F\u0101r\u0101b\u012b e Averr\u00f3is: as qualidades essenciais ao governante","title_transcript":"","title_translation":"","main_title":{"title":"Plat\u00e3o, Al-F\u0101r\u0101b\u012b e Averr\u00f3is: as qualidades essenciais ao governante"},"abstract":"The political philosophy that developed in the Islamic world between the 9th and 12th centuries assumed ideas from Greek philosophy, mainly from Plato and Aristotle. Plato's Republic and Laws, and Aristotle's Nicomachean Ethics were the texts that laid the foundation for the political conceptions of the Arab philosophers, from the virtues to be sought after individually, to the idea of the best political regime. Based on the Greek texts translated into Arabic, these philosophers outlined the aims of political life, and the manner in which the political regime should be structured to achieve these aims. The ideal Platonic city is the paradigm to be realized. The topic of the ruler's essential qualities is part of a long tradition which remounts to the \"mirrors of the princes\" of Persian origin; it also appears in the Religious tradition and in the Islamic law. Two great exponents of the Arab-islamic philosophy, Al-F\u00e2r\u00e2b\u00ee and Averroes, retrieved the topic of the ruler's essential qualities of the king-philosopher uttered in the Republic, and adapted it to their historical universe.","btype":3,"date":"2011","language":"Portuguese","online_url":"","doi_url":"https:\/\/doi.org\/10.1590\/S0101-31732011000100002 ","ti_url":"","categories":[{"id":28,"category_name":"al-F\u0101r\u0101b\u012b","link":"bib?categories[]=al-F\u0101r\u0101b\u012b"},{"id":20,"category_name":"Plato","link":"bib?categories[]=Plato"},{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"}],"authors":[{"id":1347,"full_name":"Rosalie Helena de Souza Pereira","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":1767,"journal_id":null,"journal_name":"Trans\/Form\/A\u00e7\u00e3o. Revista de Filosofia da UNESP","volume":"34","issue":"1","pages":"1\u201320"}},"sort":[2011]}
| Title | Medieval Political Philosophy: A Sourcebook |
| Type | Edited Book |
| Language | English |
| Date | 2011 |
| Publication Place | Ithaca & London |
| Publisher | Cornell University Press |
| Series | Agora |
| Edition No. | 2 (1st Ed. by Ralph Lerner & Muhsin Mahdi) |
| Categories | Surveys, Politics |
| Author(s) | Joshua Parens , Joseph C. Macfarland |
| Publisher(s) | |
| Translator(s) |
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| Title | تلخيص السياسة لأفلاطون [نص مطبوع] : محاورة الجمهورية طبعة جديدة مزيدة ومنقحة |
| Transcription | talkhīṣ al-sīasah li-Aflāṭūn [baṣṣ maṭbūʻ]: muḥāwarah ṭabiʻh jadīdah mazīdah wa munaqqaḥah |
| Type | Monograph |
| Language | Arabic |
| Date | 2011 |
| Publication Place | Damaskus |
| Publisher | dār al-farqad |
| Categories | Plato, Politics |
| Author(s) | Averroes |
| Publisher(s) | |
| Translator(s) | Hassan Majīd Al-'UIbaidi |
{"_index":"bib","_type":"_doc","_id":"5393","_score":null,"_source":{"id":5393,"authors_free":[{"id":6250,"entry_id":5393,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":3,"role_name":"translator"},"free_name":"Hassan Maj\u012bd Al-'UIbaidi","free_first_name":"Hassan Maj\u012bd ","free_last_name":"Al-'UIbaidi","norm_person":null},{"id":6251,"entry_id":5393,"agent_type":"person","is_normalised":1,"person_id":85,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Averroes","free_first_name":"","free_last_name":"","norm_person":{"id":85,"first_name":"","last_name":"","full_name":"Averroes","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/118505238","viaf_url":"http:\/\/viaf.org\/viaf\/19688718","db_url":"https:\/\/www.deutsche-biographie.de\/gnd118505238.html","from_claudius":0,"link":"bib?authors[]=Averroes"}}],"entry_title":"\u062a\u0644\u062e\u064a\u0635 \u0627\u0644\u0633\u064a\u0627\u0633\u0629 \u0644\u0623\u0641\u0644\u0627\u0637\u0648\u0646 [\u0646\u0635 \u0645\u0637\u0628\u0648\u0639] : \u0645\u062d\u0627\u0648\u0631\u0629 \u0627\u0644\u062c\u0645\u0647\u0648\u0631\u064a\u0629 \u0637\u0628\u0639\u0629 \u062c\u062f\u064a\u062f\u0629 \u0645\u0632\u064a\u062f\u0629 \u0648\u0645\u0646\u0642\u062d\u0629","title_transcript":"talkh\u012b\u1e63 al-s\u012basah li-Afl\u0101\u1e6d\u016bn [ba\u1e63\u1e63 ma\u1e6db\u016b\u02bb]: mu\u1e25\u0101warah \u1e6dabi\u02bbh jad\u012bdah maz\u012bdah wa munaqqa\u1e25ah","title_translation":"","main_title":{"title":"\u062a\u0644\u062e\u064a\u0635 \u0627\u0644\u0633\u064a\u0627\u0633\u0629 \u0644\u0623\u0641\u0644\u0627\u0637\u0648\u0646 [\u0646\u0635 \u0645\u0637\u0628\u0648\u0639] : \u0645\u062d\u0627\u0648\u0631\u0629 \u0627\u0644\u062c\u0645\u0647\u0648\u0631\u064a\u0629 \u0637\u0628\u0639\u0629 \u062c\u062f\u064a\u062f\u0629 \u0645\u0632\u064a\u062f\u0629 \u0648\u0645\u0646\u0642\u062d\u0629"},"abstract":"","btype":1,"date":"2011","language":"Arabic","online_url":"","doi_url":"","ti_url":"","categories":[{"id":20,"category_name":"Plato","link":"bib?categories[]=Plato"},{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"}],"authors":[{"id":85,"full_name":"Averroes","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":{"id":5393,"pubplace":"Damaskus","publisher":"d\u0101r al-farqad","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2011]}
| Title | El pensamiento politico en la Edad Media |
| Type | Edited Book |
| Language | Spanish |
| Date | 2010 |
| Publication Place | Madrid |
| Publisher | Fundación Ramón Areces |
| Categories | Politics |
| Author(s) | Pedro Roche Arnas |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"5326","_score":null,"_source":{"id":5326,"authors_free":[{"id":6159,"entry_id":5326,"agent_type":"person","is_normalised":1,"person_id":903,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Pedro Roche Arnas","free_first_name":"Pedro","free_last_name":"Roche Arnas","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":"El pensamiento politico en la Edad Media","title_transcript":"","title_translation":"","main_title":{"title":"El pensamiento politico en la Edad Media"},"abstract":"","btype":4,"date":"2010","language":"Spanish","online_url":"","doi_url":"","ti_url":"","categories":[{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"}],"authors":[{"id":903,"full_name":"","role":2}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":{"id":5326,"pubplace":"Madrid","publisher":"Fundaci\u00f3n Ram\u00f3n Areces","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2010]}
{"_index":"bib","_type":"_doc","_id":"5327","_score":null,"_source":{"id":5327,"authors_free":[{"id":6160,"entry_id":5327,"agent_type":"person","is_normalised":1,"person_id":756,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Andr\u00e9s Mart\u00ednez Lorca","free_first_name":"Andr\u00e9s","free_last_name":"Mart\u00ednez Lorca","norm_person":{"id":756,"first_name":"Andr\u00e9s","last_name":"Mart\u00ednez Lorca","full_name":"Andr\u00e9s Mart\u00ednez Lorca","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1047955687","viaf_url":"https:\/\/viaf.org\/viaf\/51730671","db_url":"","from_claudius":1,"link":"bib?authors[]=Andr\u00e9s Mart\u00ednez Lorca"}}],"entry_title":"Averroes, el sabio cordob\u00e9s que ilumin\u00f3 Europa","title_transcript":"","title_translation":"","main_title":{"title":"Averroes, el sabio cordob\u00e9s que ilumin\u00f3 Europa"},"abstract":"","btype":1,"date":"2010","language":"Spanish","online_url":"","doi_url":"","ti_url":"","categories":[{"id":13,"category_name":"Biography","link":"bib?categories[]=Biography"},{"id":29,"category_name":"Medicine","link":"bib?categories[]=Medicine"},{"id":26,"category_name":"Law","link":"bib?categories[]=Law"},{"id":22,"category_name":"Ethics","link":"bib?categories[]=Ethics"},{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"}],"authors":[{"id":756,"full_name":"Andr\u00e9s Mart\u00ednez Lorca","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":{"id":5327,"pubplace":"C\u00f3rdoba","publisher":"El P\u00e1ramo","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2010]}
| Muhammad founded a World-State as well as a faith; as Islam spread from its first centres, Muslim political thinkers had to apply the divinely revealed law of the Prophet to new circumstances. They had to relate new realities of power and authority to the ideal constitution which he had laid down and which his immediate successors had elaborated. Against this background Dr Rosenthal discusses the later Muslim philosophers who were influenced by the political thought of Plato and Aristotle. He shows how Greek thought modified the Islamic and yet was always subordinated to Muslim categories of thought and political needs. Dr Rosenthal thus surveys the chief traditions of Islamic political thought from the eighth to the end of the fifteenth centuries. He emphasises the basic unity given by the shared faith of the writers, without diminishing the individuality of each. Orientalists will welcome the book; so will historians of the medieval West, for it shows them the religious, political and intellectual positions underlying the expansion of Islam. |
{"_index":"bib","_type":"_doc","_id":"5334","_score":null,"_source":{"id":5334,"authors_free":[{"id":6180,"entry_id":5334,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Erwin I. J. Rosenthal","free_first_name":"Erwin I. J. Rosenthal","free_last_name":"Erwin I. J. Rosenthal","norm_person":null}],"entry_title":"Political thought in medieval Islam","title_transcript":"","title_translation":"","main_title":{"title":"Political thought in medieval Islam"},"abstract":"Muhammad founded a World-State as well as a faith; as Islam spread from its first centres, Muslim political thinkers had to apply the divinely revealed law of the Prophet to new circumstances. They had to relate new realities of power and authority to the ideal constitution which he had laid down and which his immediate successors had elaborated. Against this background Dr Rosenthal discusses the later Muslim philosophers who were influenced by the political thought of Plato and Aristotle. He shows how Greek thought modified the Islamic and yet was always subordinated to Muslim categories of thought and political needs. Dr Rosenthal thus surveys the chief traditions of Islamic political thought from the eighth to the end of the fifteenth centuries. He emphasises the basic unity given by the shared faith of the writers, without diminishing the individuality of each. Orientalists will welcome the book; so will historians of the medieval West, for it shows them the religious, political and intellectual positions underlying the expansion of Islam.","btype":4,"date":"2009","language":"English","online_url":"","doi_url":" https:\/\/doi.org\/10.1017\/CBO9780511735332","ti_url":"","categories":[{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"},{"id":18,"category_name":"Surveys","link":"bib?categories[]=Surveys"},{"id":26,"category_name":"Law","link":"bib?categories[]=Law"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":{"id":5334,"pubplace":"Cambridge [u.a.] ","publisher":"Cambridge University Press","series":"","volume":"","edition_no":"Reprinted 1962","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2009]}
| Title | Etica y política en Averroes |
| Type | Book Section |
| Language | Spanish |
| Date | 2005 |
| Published in | Itinéraires de la raison. Études de philosophie médiévale offertes à Maria Cândida Pacheco |
| Pages | 95–126 |
| Categories | Politics, Ethics |
| Author(s) | Josep Puig Montada |
| Publisher(s) | |
| Translator(s) |
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| Title | Expelling Dialectics from the Ideal State: Making the World Safe for Philosophy in Averroes’s Commentary on Plato’s “Republic” |
| Type | Book Section |
| Language | English |
| Date | 2022 |
| Published in | Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary |
| Pages | 69–86 |
| Categories | Politics, Dialectic |
| Author(s) | Yehuda Halper |
| Publisher(s) | |
| Translator(s) |
| Averroes begins his Commentary on Plato's “Republic” with the assertion that the intention of his treatise is “to 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.” 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—that 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 “volitional actions and habits in general” (haqinyanim wehapeʿulot hareṣoniyyim) 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—even if it is not exactly Aristotle's own division—as 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. It 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–511e) is, in Averroes's Commentary, a culmination of human reason in Aristotelian metaphysics (hafilosofiah harišonah). |
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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. 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| Title | Ibn Rushd |
| Type | Book Section |
| Language | English |
| Date | 2011 |
| Published in | The History of Islamic Political Thought: From the Prophet to the Present |
| Pages | 118–131 |
| Categories | Politics |
| Author(s) | Antony Black |
| Publisher(s) | |
| Translator(s) |
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| Title | Ibn Rushd et la politique de la vérité |
| Type | Book Section |
| Language | French |
| Date | 2001 |
| Published in | Actualité d'Averroès. Colloque du huitième centenaire. Carthage, 16–21 février 1998 |
| Pages | 253–257 |
| Categories | Politics |
| Author(s) | Fehti Meskini |
| Publisher(s) | |
| Translator(s) |
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| Title | Ibn Rushd et les formes de gouvernement politique. Bonheur de la cité ou bonheur du solitaire |
| Type | Book Section |
| Language | French |
| Date | 2001 |
| Published in | Actualité d'Averroès. Colloque du huitième centenaire. Carthage, 16–21 février 1998 |
| Pages | 150–155 |
| Categories | Politics |
| Author(s) | Salah Mosbah , Salah Mosbah |
| Publisher(s) | |
| Translator(s) |
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| Title | Ibn Rushd’s (Averroes) ‘Disgrace’ and its Relation to the Almohads |
| Type | Book Section |
| Language | English |
| Date | 2018 |
| Published in | Islamic Philosophy from the 12th to the 14th Century |
| Pages | 73–116 |
| Categories | Politics |
| Author(s) | Maribel Fierro |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"5146","_score":null,"_source":{"id":5146,"authors_free":[{"id":5925,"entry_id":5146,"agent_type":"person","is_normalised":1,"person_id":766,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Maribel Fierro","free_first_name":"Maribel","free_last_name":"Fierro","norm_person":{"id":766,"first_name":"Maribel","last_name":"Fierro","full_name":"Maribel Fierro","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1054572747","viaf_url":"https:\/\/viaf.org\/viaf\/59118692","db_url":"https:\/\/www.deutsche-biographie.de\/pnd1054572747.html","from_claudius":1,"link":"bib?authors[]=Maribel Fierro"}}],"entry_title":"Ibn Rushd\u2019s (Averroes) \u2018Disgrace\u2019 and its Relation to the Almohads","title_transcript":"","title_translation":"","main_title":{"title":"Ibn Rushd\u2019s (Averroes) \u2018Disgrace\u2019 and its Relation to the Almohads"},"abstract":"","btype":2,"date":"2018","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.14220\/9783737009003.73","ti_url":"","categories":[{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"}],"authors":[{"id":766,"full_name":"Maribel Fierro","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5146,"section_of":5145,"pages":"73\u2013116","is_catalog":null,"book":{"id":5145,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Islamic Philosophy from the 12th to the 14th Century","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2018","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\/10.14220\/9783737009003","book":{"id":5145,"pubplace":"G\u00f6ttingen","publisher":"V&R unipress","series":"Mamluk Studies ","volume":"20","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["Ibn Rushd\u2019s (Averroes) \u2018Disgrace\u2019 and its Relation to the Almohads"]}
| Title | Ibn Rushd’s Political Philosophy in Contemporary Arab Scholarship: A Transient Revival |
| Type | Article |
| Language | English |
| Journal | Journal of Islamic and Muslim Studies |
| Volume | 2 |
| Issue | 1 |
| Pages | 17–35 |
| Categories | Politics, Influence, Modern Readings |
| Author(s) | Malik Mufti |
| Publisher(s) | |
| Translator(s) |
| What is it about Ibn Rushd that has made him such a lodestar for two different generations of Arab intellectuals–one which emerged in the early 1900s, the other in the late 1970s? Focusing on the second group, which arose in the milieu of young intellectuals who had been shaped by the secular pan-Arab nationalist and socialist ideologies of the 1950s and 1960s, but who now confronted the bankruptcy of those ideologies in the face of an insurgent populist Islamism, the following review identifies two currents in contemporary Arabic Rushdian scholarship: cultural nationalism and modernizing universalism. After analyzing how each sought inspiration in Ibn Rushd for its vision of Arab renewal, and then showing how deepening exposure to Ibn Rushd's texts revealed the incommensurability of his political philosophy with their nationalist, secularist or egalitarian agendas, I suggest that this "Second Wave" of Rushdian enthusiasm is already beginning to ebb. As pressure for democratization intensifies, the consolidation of democratic norms is narrowing the options for Arab intellectuals to a choice between a comprehensive liberalism and a religious populism neither of which seems to have any use for Ibn Rushd's political philosophy. While some individuals are opting for the latter choice, it appears that the majority of both currents are converging around a comprehensively liberal consensus. In such a context, can Ibn Rushd with his insistence on differentiating between high and low still provide, if not an alternative, at least a corrective to the prevailing spirit of the age? |
| Online Access | https://www.jstor.org/stable/10.2979/jims.2.1.02 |
| DOI | https://doi.org/10.2979/jims.2.1.02 |
{"_index":"bib","_type":"_doc","_id":"5156","_score":null,"_source":{"id":5156,"authors_free":[{"id":5937,"entry_id":5156,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Malik Mufti","free_first_name":"Malik","free_last_name":"Mufti","norm_person":null}],"entry_title":"Ibn Rushd\u2019s Political Philosophy in Contemporary Arab Scholarship: A Transient Revival","title_transcript":"","title_translation":"","main_title":{"title":"Ibn Rushd\u2019s Political Philosophy in Contemporary Arab Scholarship: A Transient Revival"},"abstract":"What is it about Ibn Rushd that has made him such a lodestar for two different generations of Arab intellectuals\u2013one which emerged in the early 1900s, the other in the late 1970s? Focusing on the second group, which arose in the milieu of young intellectuals who had been shaped by the secular pan-Arab nationalist and socialist ideologies of the 1950s and 1960s, but who now confronted the bankruptcy of those ideologies in the face of an insurgent populist Islamism, the following review identifies two currents in contemporary Arabic Rushdian scholarship: cultural nationalism and modernizing universalism. After analyzing how each sought inspiration in Ibn Rushd for its vision of Arab renewal, and then showing how deepening exposure to Ibn Rushd's texts revealed the incommensurability of his political philosophy with their nationalist, secularist or egalitarian agendas, I suggest that this \"Second Wave\" of Rushdian enthusiasm is already beginning to ebb. As pressure for democratization intensifies, the consolidation of democratic norms is narrowing the options for Arab intellectuals to a choice between a comprehensive liberalism and a religious populism neither of which seems to have any use for Ibn Rushd's political philosophy. While some individuals are opting for the latter choice, it appears that the majority of both currents are converging around a comprehensively liberal consensus. In such a context, can Ibn Rushd with his insistence on differentiating between high and low still provide, if not an alternative, at least a corrective to the prevailing spirit of the age?","btype":3,"date":"","language":"English","online_url":"https:\/\/www.jstor.org\/stable\/10.2979\/jims.2.1.02","doi_url":"https:\/\/doi.org\/10.2979\/jims.2.1.02 ","ti_url":"","categories":[{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"},{"id":24,"category_name":"Influence","link":"bib?categories[]=Influence"},{"id":35,"category_name":"Modern Readings","link":"bib?categories[]=Modern Readings"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5156,"journal_id":null,"journal_name":"Journal of Islamic and Muslim Studies","volume":"2","issue":"1","pages":"17\u201335"}},"sort":["Ibn Rushd\u2019s Political Philosophy in Contemporary Arab Scholarship: A Transient Revival"]}
| Ibn Rushd’s the Decisive Treatise (1126–98) is widely acknowledged as an important text for understanding his legal ideas, with some scholars describing this text as a legal opinion (fatwa) issued for the Malikite jurists of that period. Contrastingly, I argue that the Decisive Treatise forms part of Ibn Rushd’s broader vision for political reform, and should thus be reconsidered as an important text for understanding his ideas on political authority. Whilst Ibn Rushd persisted in advancing the Almohad policy of reform, by calling on the religious scholars who occupied an important space in Almohad society to relinquish their narrow positions on how to understand and interpret Islamic Law, he went further in devising his own guidelines for reform. This constituted an argument that Greek ideas, and the wisdom of the ancient philosophers, are not only compatible with Islamic principles but also stand to offer much-needed guidance. |
{"_index":"bib","_type":"_doc","_id":"5770","_score":null,"_source":{"id":5770,"authors_free":[{"id":6683,"entry_id":5770,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Ayesha Omar","free_first_name":"Ayesha ","free_last_name":"Omar","norm_person":null}],"entry_title":"Ibn Rushd\u2019s The Decisive Treatise: A Text for Political Reform","title_transcript":"","title_translation":"","main_title":{"title":"Ibn Rushd\u2019s The Decisive Treatise: A Text for Political Reform"},"abstract":"Ibn Rushd\u2019s the Decisive Treatise (1126\u201398) is widely acknowledged as an important text for understanding his legal ideas, with some scholars describing this text as a legal opinion (fatwa) issued for the Malikite jurists of that period. Contrastingly, I argue that the Decisive Treatise forms part of Ibn Rushd\u2019s broader vision for political reform, and should thus be reconsidered as an important text for understanding his ideas on political authority. Whilst Ibn Rushd persisted in advancing the Almohad policy of reform, by calling on the religious scholars who occupied an important space in Almohad society to relinquish their narrow positions on how to understand and interpret Islamic Law, he went further in devising his own guidelines for reform. This constituted an argument that Greek ideas, and the wisdom of the ancient philosophers, are not only compatible with Islamic principles but also stand to offer much-needed guidance.","btype":3,"date":"2019","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1177\/0971945818801398","ti_url":"","categories":[{"id":26,"category_name":"Law","link":"bib?categories[]=Law"},{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"},{"id":51,"category_name":"Thomas","link":"bib?categories[]=Thomas"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5770,"journal_id":null,"journal_name":"The Medieval History Journal","volume":"22","issue":"1","pages":"131-155"}},"sort":["Ibn Rushd\u2019s The Decisive Treatise: A Text for Political Reform"]}
| Title | Imposing Alfarabi on Plato: Averroes’s Novel Placement of the Platonic City |
| Type | Book Section |
| Language | English |
| Date | 2022 |
| Published in | Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary |
| Pages | 19–39 |
| Categories | al-Fārābī, Galen, Aristotle, Plato, Politics, Commentary |
| Author(s) | Alexander Orwin |
| Publisher(s) | |
| Translator(s) |
| Averroes's Commentary on Plato's “Republic” goes far beyond merely commenting on the original. With the benefit of 1,500 years of hindsight, it reckons with important works of philosophy that would have been completely unknown to Plato. Averroes mentions three authors of such works by name: Galen, whom he mostly rebukes, Aristotle, and Alfarabi. It would be hasty to assert that by including such extraneous material, Averroes departs from Plato, but, at the very least, he updates him on account of historical developments. The importance of Averroes's post-Platonic additions is evident from the very structure of the work. The part of it that can plausibly claim to be a commentary on Plato does not begin until 27.24, almost seven pages into Rosenthal's Hebrew text. Averroes begins to address the subject of war, corresponding to Republic 374b, having skipped all of book 1 and the majority of book 2, with only two brief references to them in the opening section (CR 22.27–30, 23.31–33, cf. 47.29–30and 105.25–27). Averroes does not justify his omission until the very end of the work, when he states that the opening part of the Republic does not contain any of the demonstrative arguments of which his commentary is comprised (CR 105.25–27, cf. 21.4). He is more immediately forthright about the reasons for what he includes in its place. In keeping with the demonstrative focus of the work, Averroes replaces Platonic dialectic with a substantial discussion of science. Having divided practical science into two parts, one about general habits and actions and another about their implementation, Averroes explains: “Before we begin a point-by-point explanation of what is in these arguments [of Plato], we ought to mention the things pertinent to this [second] part [of practical science] and explained in the first part, that serve as foundation for what we wish to say here at the beginning” (CR 22.6–8). Averroes's introduction concerns above all the first part of political science, while the Republic proper contains only the second. Averroes attributes to Plato only a small part of the ensuing discussion, concerning justice, the division of labor, and the arrangement of the soul (CR 22.22–24.6, esp. 22.27, 23.31). The other passages are inspired by Aristotle and especially Alfarabi. Averroes appears to substitute scientific arguments from Aristotle and Alfarabi—mainly about science, philosophy, courage, and war—for Plato's dialectical introduction about justice and the founding of the just city. |
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With the benefit of 1,500 years of hindsight, it reckons with important works of philosophy that would have been completely unknown to Plato. Averroes mentions three authors of such works by name: Galen, whom he mostly rebukes, Aristotle, and Alfarabi. It would be hasty to assert that by including such extraneous material, Averroes departs from Plato, but, at the very least, he updates him on account of historical developments.\r\n\r\nThe importance of Averroes's post-Platonic additions is evident from the very structure of the work. The part of it that can plausibly claim to be a commentary on Plato does not begin until 27.24, almost seven pages into Rosenthal's Hebrew text. Averroes begins to address the subject of war, corresponding to Republic 374b, having skipped all of book 1 and the majority of book 2, with only two brief references to them in the opening section (CR 22.27\u201330, 23.31\u201333, cf. 47.29\u201330and 105.25\u201327). Averroes does not justify his omission until the very end of the work, when he states that the opening part of the Republic does not contain any of the demonstrative arguments of which his commentary is comprised (CR 105.25\u201327, cf. 21.4). He is more immediately forthright about the reasons for what he includes in its place. In keeping with the demonstrative focus of the work, Averroes replaces Platonic dialectic with a substantial discussion of science. Having divided practical science into two parts, one about general habits and actions and another about their implementation, Averroes explains: \u201cBefore we begin a point-by-point explanation of what is in these arguments [of Plato], we ought to mention the things pertinent to this [second] part [of practical science] and explained in the first part, that serve as foundation for what we wish to say here at the beginning\u201d (CR 22.6\u20138). Averroes's introduction concerns above all the first part of political science, while the Republic proper contains only the second. Averroes attributes to Plato only a small part of the ensuing discussion, concerning justice, the division of labor, and the arrangement of the soul (CR 22.22\u201324.6, esp. 22.27, 23.31). The other passages are inspired by Aristotle and especially Alfarabi. Averroes appears to substitute scientific arguments from Aristotle and Alfarabi\u2014mainly about science, philosophy, courage, and war\u2014for Plato's dialectical introduction about justice and the founding of the just city.","btype":2,"date":"2022","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781800104983.002","ti_url":"","categories":[{"id":28,"category_name":"al-F\u0101r\u0101b\u012b","link":"bib?categories[]=al-F\u0101r\u0101b\u012b"},{"id":30,"category_name":"Galen","link":"bib?categories[]=Galen"},{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":20,"category_name":"Plato","link":"bib?categories[]=Plato"},{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"}],"authors":[{"id":1790,"full_name":" Alexander Orwin","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5347,"section_of":5346,"pages":"19\u201339","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":["Imposing Alfarabi on Plato: Averroes\u2019s Novel Placement of the Platonic City"]}
| Title | Indagine sui passi del commento suscettibili di avere promosso la formazione di un averroismo politico |
| Type | Book Section |
| Language | Italian |
| Date | 1983 |
| Published in | Il pensiero politico del Basso Medioevo. Antologia di saggi a cura di Carlo Dolcini |
| Pages | 273–312 |
| Categories | Averroism, Politics |
| Author(s) | Mario Grignaschi |
| Publisher(s) | |
| Translator(s) |
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