| Title | Averroes and Averroisms in Portuguese. Medieval and Early Modern Scholastic Authors |
| Type | Book Section |
| Language | English |
| Date | 2014 |
| Published in | Mapping knowledge: cross-pollination in late Antiquity and the Middle Ages |
| Pages | 231–251 |
| Categories | Averroism, Tradition and Reception, Influence |
| Author(s) | José Meirinhos |
| Publisher(s) | |
| Translator(s) |
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| Title | Averroes and Arabic Philosophy in the Modern Historia Philosophica: Seventeenth and Eighteenth Centuries |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 237–254 |
| Categories | Averroism, Tradition and Reception |
| Author(s) | Gregorio Piaia |
| Publisher(s) | |
| Translator(s) |
| Averroes’s role as Aristotle’s commentator par excellence guaranteed him widespread and certain fame up to the first decades of the seventeenth century; but the crisis of Peripateticism and the establishment of the new philosophy and new science also find an echo in the image of Averreoes and, more generally, in that of Arabic philosophy and science. Here we find Averroes taking on the role of a symbol of perverse intellectual activity (Malebranche), an unscrupulous thinker as regards religion, or even, at times, of an unbeliever (Bayle, Hume). The aim of this chapter is to illustrate the place given to Averroes and to Islamic thought in the historiography of the late seventeenth and early eighteenth centuries, when historia philosophica established itself as a literary genre in its own right. The inquiry starts with Georg Horn’s Historia philosophica (1655), in which ‘Arabic philosophy’ is said to begin with the Biblical figure of Job and where the presentation of Averroes is particularly brief compared with the lengthy biographical treatment meted out to Avicenna. In effect, it is only with Johann Heinrich Hottinger’s publication (1664) of the De scriptoribus Arabicis by Johannes Leo Africanus (Ḥasan ibn Muḥammad al-Wazzān) that European intellectuals became aware of some of the details of Averroes’s life. Our inquiry moves on to look at such writers as Johannes Gerhard Vossius, Daniel Georg Morhof, René Rapin, Pierre de Villemandy, Laurent Bordelon, Dupont-Bertris, and Georg Volckmar Hartmann, and ends with a critical examination of André-François Boureau-Deslandes Histoire critique de la philosophie (1737). Boureau-Deslandes does not limit himself to quoting information and anecdotes, but in line with his ‘critical’ approach, also expresses some judgements on the historical, religious, and cultural context of science in Islam. The attitude of these writers towards ‘Arabic’ thought is ambivalent: their recognition of the cultural and philosophical splendour of the caliphate of Baghdad is in practice frequently accompanied by a criticism of the Arabic philosophers’ excessive subtlety. In the case of Averroes their negative judgement also springs from the fact that he had no knowledge of Greek, which prevented him from reaching an adequate understanding of Aristotelian doctrine. We must note however – in the work of Dupont Bertris (1726), for example – attempts to bring Averroes to the fore as a rationalist philosopher, indifferent to all positive religion, all the while defending him from accusation of impiety. These are the first signs of a historiographical trend which– thanks above all to Renan’s famous thèse – was later to lead to a philosophical reappraisal of Averroes, no longer viewed merely as the ‘commentator’ of Aristotle. |
{"_index":"bib","_type":"_doc","_id":"1751","_score":null,"_source":{"id":1751,"authors_free":[{"id":2018,"entry_id":1751,"agent_type":"person","is_normalised":1,"person_id":684,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Gregorio Piaia","free_first_name":"Gregorio","free_last_name":"Piaia","norm_person":{"id":684,"first_name":"Gregorio","last_name":"Piaia","full_name":"Gregorio Piaia","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1141240149","viaf_url":"https:\/\/viaf.org\/viaf\/2485674","db_url":"","from_claudius":1,"link":"bib?authors[]=Gregorio Piaia"}}],"entry_title":"Averroes and Arabic Philosophy in the Modern Historia Philosophica: Seventeenth and Eighteenth Centuries","title_transcript":"","title_translation":"","main_title":{"title":"Averroes and Arabic Philosophy in the Modern Historia Philosophica: Seventeenth and Eighteenth Centuries"},"abstract":"Averroes\u2019s role as Aristotle\u2019s commentator par excellence guaranteed him widespread and certain fame up to the first decades of the seventeenth century; but the crisis of Peripateticism and the establishment of the new philosophy and new science also find an echo in the image of Averreoes and, more generally, in that of Arabic philosophy and science. Here we find Averroes taking on the role of a symbol of perverse intellectual activity (Malebranche), an unscrupulous thinker as regards religion, or even, at times, of an unbeliever (Bayle, Hume). The aim of this chapter is to illustrate the place given to Averroes and to Islamic thought in the historiography of the late seventeenth and early eighteenth centuries, when historia philosophica established itself as a literary genre in its own right. The inquiry starts with Georg Horn\u2019s Historia philosophica (1655), in which \u2018Arabic philosophy\u2019 is said to begin with the Biblical figure of Job and where the presentation of Averroes is particularly brief compared with the lengthy biographical treatment meted out to Avicenna. In effect, it is only with Johann Heinrich Hottinger\u2019s publication (1664) of the De scriptoribus Arabicis by Johannes Leo Africanus (\u1e24asan ibn Mu\u1e25ammad al-Wazz\u0101n) that European intellectuals became aware of some of the details of Averroes\u2019s life. Our inquiry moves on to look at such writers as Johannes Gerhard Vossius, Daniel Georg Morhof, Ren\u00e9 Rapin, Pierre de Villemandy, Laurent Bordelon, Dupont-Bertris, and Georg Volckmar Hartmann, and ends with a critical examination of Andr\u00e9-Fran\u00e7ois Boureau-Deslandes Histoire critique de la philosophie (1737). Boureau-Deslandes does not limit himself to quoting information and anecdotes, but in line with his \u2018critical\u2019 approach, also expresses some judgements on the historical, religious, and cultural context of science in Islam. The attitude of these writers towards \u2018Arabic\u2019 thought is ambivalent: their recognition of the cultural and philosophical splendour of the caliphate of Baghdad is in practice frequently accompanied by a criticism of the Arabic philosophers\u2019 excessive subtlety. In the case of Averroes their negative judgement also springs from the fact that he had no knowledge of Greek, which prevented him from reaching an adequate understanding of Aristotelian doctrine. We must note however \u2013 in the work of Dupont Bertris (1726), for example \u2013 attempts to bring Averroes to the fore as a rationalist philosopher, indifferent to all positive religion, all the while defending him from accusation of impiety. These are the first signs of a historiographical trend which\u2013 thanks above all to Renan\u2019s famous th\u00e8se \u2013 was later to lead to a philosophical reappraisal of Averroes, no longer viewed merely as the \u2018commentator\u2019 of Aristotle.","btype":2,"date":"2013","language":"English","online_url":"","doi_url":"10.1007\/978-94-007-5240-5_12","ti_url":"","categories":[{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"}],"authors":[{"id":684,"full_name":"Gregorio Piaia","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1751,"section_of":241,"pages":"237\u2013254","is_catalog":null,"book":{"id":241,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2013","edition_no":null,"free_date":"2013","abstract":null,"republication_of":null,"online_url":null,"online_resources":null,"translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":null,"doi_url":null,"book":{"id":241,"pubplace":"London","publisher":"Springer","series":"International Archives of the History of Ideas","volume":"211","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":[2013]}
| Title | The Cambridge Platonists and Averroes |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 197–212 |
| Categories | Plato, Averroism, Tradition and Reception |
| Author(s) | Sarah Hutton |
| Publisher(s) | |
| Translator(s) |
| The ‘Averroism’ which figures in my chapter is a radically attenuated version of the philosophy of Ibn Rushd – Averroism as represented by a single doctrine imputed to the Commentator, namely the idea of a single soul, common to all human beings. The subject of my chapter has less, therefore to do with the thought of Averroes in its later reception or manifestation, and more to do with an idea of Averroism which was current in seventeenth-century England. This is particularly true of the Cambridge Platonists for whom the Averroist doctrine of the intellectus agens is the key doctrine which they associate with Averroes and which they understood as a doctrine of a ‘single soul’ or ‘common soul’. The only one of their number to offer anything like an extensive critique of Averroes was Henry More (1614–1687). Although he too was primarily concerned with the Averroistic conception of the intellectus agens, his response is distinctive for his concern with the Italian Averroists of recent times, Girolamo Cardano, Pietro Pomponazzi and Giulio Cesare Vanini. Even though the Cambridge Platonists’ views on the intellectus agens tell us more about themselves than about Averroes, their limited focus is nevertheless revealing of currents of diffusion of Averroistic ideas, and of the presence of Averroes even in the new waters of early modern philosophy. As I shall argue later, there is an important sense in which More’s partial and distorted conception of the philosophy of Ibn Rushd contributed to a new conception of the self centred on consciousness. My chapter will offer a brief survey of identifiable references to Averroes in the work the Cambridge Platonists, starting with three Emmanuel College men, John Smith (1618–1652), Nathaniel Culverwell (1619–1651) and Ralph Cudworth (1617–1688). I shall then discuss Henry More, to whom the major part of this chapter will be devoted. But before discussing the Cambridge school, a few words on the background. |
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| Title | Humanism and the Assessment of Averroes in the Renaissance |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 65–80 |
| Categories | Averroism, Aristotle, Commentary, Tradition and Reception |
| Author(s) | Craig Martin |
| Publisher(s) | |
| Translator(s) |
| Despite Renaissance humanists’ polemics against Averroes, interest in his writings grew during the sixteenth century. This interest was related to humanism. As Aristotelians became increasingly aware of the Greek commentators on Aristotle, many saw Averroes as an heir to the ancient tradition. Thus they believed that by reading his works they could gain access to a purer form of Aristotelianism. As a result, a number of scholars wrote commentaries on Averroes’s natural philosophical works, and the Commentator became a subject for both philosophical and philological commentary. |
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| Title | L’averroismo in età moderna (1400-1700) |
| Type | Edited Book |
| Language | Italian |
| Date | 2013 |
| Publication Place | Macerata |
| Publisher | Quodlibet |
| Categories | Averroism, Tradition and Reception, Agostino Nifo, Spinoza |
| Author(s) | Giovanni Licata |
| Publisher(s) | |
| Translator(s) |
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| Title | Averroes re-interpreted. Paul of Venice on the essence and definition of sensible substances |
| Type | Book Section |
| Language | English |
| Date | 2012 |
| Published in | Société Internationale pour l’Étude de la Philosophie Médiévale (S.I.E.P.M). Universalità della Ragione. Pluralità delle Filosofie nel Medioevo = Universalité de la Raison. Pluralité des Philosophies au Moyen Âge = Universality of Reason. Plurality of Philosophies in the Middle Ages : 12. Congresso Internazionale di Filosofia Medievale : Palermo, 17-22 settembre 2007 |
| Pages | 747–752 |
| Categories | Tradition and Reception, Averroism |
| Author(s) | Gabriele Galluzzo |
| Publisher(s) | |
| Translator(s) |
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| Title | Reason and Revelation for an Averroist Pursuit of Convivencia and Intercultural Dialogue |
| Type | Article |
| Language | English |
| Date | 2011 |
| Journal | Policy Futures in Education |
| Volume | 9 |
| Issue | 1 |
| Pages | 81-87 |
| Categories | Tradition and Reception, Averroism |
| Author(s) | Driss Habti |
| Publisher(s) | |
| Translator(s) |
| Throughout medieval thought, a major issue raised was that of the relationship between religion and philosophy. Alternative frameworks see the problem as a conflict between faith and reason, tradition and speculation, mysticism and rationalism. The medieval Muslim philosopher Ibn Rushd, or Averroes, (1126–98), who lived in medieval Spain, attempts in his philosophy to reconcile philosophy with religion. This article probes into an ‘Averroist dialogue’ through his rationalist philosophy. Meanwhile, al-Ghazali (1058–1111), from Persia, tends towards an Islamic philosophy based on cause and effect and determined by God. Ibn Rushd's retaliation to al-Ghazali was his defence of the primacy of philosophy and reason, and a call for diversity of knowledge. Ibn Rushd explicates the relation between religion and philosophy as two different ways of reaching the same truth, and clarifies the connection between Islamic law and Greek science, striving for a rapprochement between the Islamic ‘I’ and the European ‘Other’ through his epistemological principles of dialogue in a time of convivencia (coexistence) in medieval Andalusia. |
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| Title | Arabic philosophy and Averroism |
| Type | Book Section |
| Language | English |
| Date | 2007 |
| Published in | The Cambridge Companion to Renaissance Philosophy |
| Pages | 113-136 |
| Categories | Averroism, Intellect, Metaphysics, Tradition and Reception |
| Author(s) | Dag Nikolaus Hasse |
| Publisher(s) | |
| Translator(s) |
| The names of the famous Arabic philosophers Averroes and Avicenna, alongside those of Alkindi, Alfarabi, and Algazel, appear in countless philosophical writings of the Renaissance. These authors are well-known figures of the classical period of Arabic philosophy, which stretches from the ninth to the twelfth century AD. The history of Arabic philosophy began in the middle of the ninth century, when a substantial part of ancient Greek philosophy had become available in Arabic translations: almost the complete Aristotle, numerous Greek commentaries on Aristotle, and many Platonic and Neoplatonic sources. A major centre of intellectual activity was Baghdad, the new capital of the Abbasid caliphs. It was here that Alkindi (al-Kindī, d. after AD 870), the first important philosopher of Arabic culture, and the Aristotelian philosopher Alfarabi (al-Fārābī, d. 950/1) spent the greater part of their life. A major turning point in the history of Arabic philosophy was the activity of Avicenna (Ibn Sīnā, d. 1037), the court philosopher of various local rulers in Persia, who recast Aristotelian philosophy in a way that made it highly influential among Islamic theologians. The famous Baghdad theologian Algazel (al-Ghazālī, d. 1111) accepted much of Avicenna’s philosophy, but criticized it on central issues such as the eternity of the world. Averroes (Ibn Rushd, d. 1198), the Andalusian commentator on Aristotle, reacted to both Avicenna and Algazel: he censured Avicenna for deviating from Aristotle and criticized Algazel for misunderstanding the philosophical tradition. |
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These authors are well-known figures of the classical period of Arabic philosophy, which stretches from the ninth to the twelfth century AD. The history of Arabic philosophy began in the middle of the ninth century, when a substantial part of ancient Greek philosophy had become available in Arabic translations: almost the complete Aristotle, numerous Greek commentaries on Aristotle, and many Platonic and Neoplatonic sources. A major centre of intellectual activity was Baghdad, the new capital of the Abbasid caliphs. It was here that Alkindi (al-Kind\u012b, d. after AD 870), the first important philosopher of Arabic culture, and the Aristotelian philosopher Alfarabi (al-F\u0101r\u0101b\u012b, d. 950\/1) spent the greater part of their life. 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Averroes (Ibn Rushd, d. 1198), the Andalusian commentator on Aristotle, reacted to both Avicenna and Algazel: he censured Avicenna for deviating from Aristotle and criticized Algazel for misunderstanding the philosophical tradition.","btype":2,"date":"2007","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/CCOL052184648X.007","ti_url":"","categories":[{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"},{"id":75,"category_name":"Intellect","link":"bib?categories[]=Intellect"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"}],"authors":[{"id":1722,"full_name":"Dag Nikolaus Hasse","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5344,"section_of":5343,"pages":"113-136","is_catalog":null,"book":{"id":5343,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"The Cambridge Companion to Renaissance Philosophy","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2007","edition_no":null,"free_date":null,"abstract":"The Cambridge Companion to Renaissance Philosophy, published in 2007, provides an introduction to a complex period of change in the subject matter and practice of philosophy. 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| Title | The Curious Segullat Melakhim by Abraham Avigdor |
| Type | Book Section |
| Language | English |
| Date | 2006 |
| Published in | Écriture et réécriture des textes philosophiques médiévaux. Volume d'hommage offert à Colette Sirat |
| Pages | 215–252 |
| Categories | Averroism, Tradition and Reception |
| Author(s) | Steven Harvey , Charles H. Manekin |
| Publisher(s) | |
| Translator(s) |
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| Title | On Gersonides' Knowledge of Languages |
| Type | Article |
| Language | English |
| Date | 2002 |
| Journal | Aleph |
| Volume | 2 |
| Pages | 235-257 |
| Categories | Gersonides, Commentary, Averroism, Tradition and Reception |
| Author(s) | Ruth Glasner |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/40385482 |
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| Title | Averroè e Giordano Bruno sulla religione: metamorfosi della credenza |
| Type | Article |
| Language | English |
| Journal | Bruniana & Campanelliana |
| Volume | 22 |
| Issue | 2 |
| Pages | 395-409 |
| Categories | Tradition and Reception, Averroism, Averroism |
| Author(s) | Massimo Campanini |
| Publisher(s) | |
| Translator(s) |
| Although personally he had been a practicing Muslim, in the Western philosophical tradition Averroes has always had a reputation for being an unbeliever. Some aspects of Averroes’ thought, including the doctrine of the so-called ‘double truth’ and his noetic, could justify such a misinterpretation. Also Giordano Bruno can be labeled as an ‘averroistic’ unbeliever, but only because he viewed the historical religions as nomoi, ‘fake’ laws with the purpose of ruling the masses. The metamorphosis of Averroes from belief to disbelief, even through Bruno, has prepared the ground for the libertine tradition of the seventeenth and later centuries. |
| Online Access | https://www.jstor.org/stable/26575319 |
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| Title | Elia del Medigo: An archetype of the halachic man? |
| Type | Article |
| Language | English |
| Date | 2001 |
| Journal | Traditio |
| Volume | 56 |
| Pages | 213-227 |
| Categories | Averroism, Tradition and Reception |
| Author(s) | Harvey J. Hames |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/27832005 |
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| Title | Galileo and Pisan Aristotelianism: Galileo's "De Motu Antiquiora" and the Quaestiones de Motu Elementorum of the Pisan Professors |
| Type | Article |
| Language | English |
| Date | 2000 |
| Journal | Early Science and Medicine |
| Volume | 5 |
| Issue | 4 |
| Pages | 319-365 |
| Categories | Averroism, Tradition and Reception, Natural Philosophy |
| Author(s) | Michele Camerota , Mario Helbing |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/4130371 |
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| Title | Hacia un nuevo Averroes: Naturalismo y crítica en el pensador andalusí que revolucionó Europa |
| Type | Monograph |
| Language | Spanish |
| Date | 2017 |
| Publication Place | Madrid |
| Publisher | UNED |
| Categories | al-Ġazālī, Commentary, Averroism, Tradition and Reception |
| Author(s) | Andrés Martínez Lorca |
| Publisher(s) | |
| Translator(s) |
| El libro está integrado por una serie de trabajos sobre Averroes que abordan un tema de ética (la amistad y la felicidad), otro de psicología (sobre el deseo), la reconstrucción de su famosa polémica con el teólogo iraní al-Gazzali en defensa de la filosofía y una panorámica de su recepción en la Francia medieval.Aporta también una entrevista con el autor acerca del filósofo cordobés y su papel en la recuperación del racionalismo griego en Europa. Cierran el volumen dos Apéndices: una antología de textos y una selección de monografías recomendadas. Su principal novedad consiste en subrayar la innovación del pensamiento de Averroes dentro del mundo medieval, en ruptura con la tradicional visión a través de la Escolástica que redujo su horizonte intelectual. Los lectores y estudiosos podrán así recuperar el auténtico rostro del filósofo hispano que más ha influido en la historia del pensamiento. |
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| Title | Heresy and Epithet: An Approach to the Problem of Latin Averroism, II |
| Type | Article |
| Language | English |
| Date | 1954 |
| Journal | The Review of Metaphysics |
| Volume | 8 |
| Issue | 2 |
| Pages | 342-356 |
| Categories | Averroism, Latin Averroism, Aristotle, Tradition and Reception |
| Author(s) | Stuart Mac Clintock |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/20123443 |
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| Title | Humanism and the Assessment of Averroes in the Renaissance |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 65–80 |
| Categories | Averroism, Aristotle, Commentary, Tradition and Reception |
| Author(s) | Craig Martin |
| Publisher(s) | |
| Translator(s) |
| Despite Renaissance humanists’ polemics against Averroes, interest in his writings grew during the sixteenth century. This interest was related to humanism. As Aristotelians became increasingly aware of the Greek commentators on Aristotle, many saw Averroes as an heir to the ancient tradition. Thus they believed that by reading his works they could gain access to a purer form of Aristotelianism. As a result, a number of scholars wrote commentaries on Averroes’s natural philosophical works, and the Commentator became a subject for both philosophical and philological commentary. |
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| Title | Jean De La Rochelle et les débuts de l'Averroïsme Latin |
| Type | Article |
| Language | French |
| Date | 1948 |
| Journal | Archives d'histoire doctrinale et littéraire du Moyen Age |
| Volume | 16 |
| Issue | 1947-1948 |
| Pages | 133-144 |
| Categories | Averroism, Latin Averroism, Tradition and Reception |
| Author(s) | D.H. Salman |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/44403483 |
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| Title | La tradition hébraïque du Tahâfut al-Tahâfut d'Averroès. Status quaestionis et perspectives de recherche |
| Type | Article |
| Language | French |
| Date | 2023 |
| Categories | Averroism, Tradition and Reception, Relation between Philosophy and Theology |
| Author(s) | Silvia Di Donato |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://hal.archives-ouvertes.fr/hal-03931114 |
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| Title | Los rostros des comentador. Averroísmo y anti-averroísmo en Francia durante el siglo XIII |
| Type | Book Section |
| Language | Spanish |
| Date | 2014 |
| Published in | Encrucijada de culturas. Alfonso X y su tiempo. Homenaje a Francisco Márquez Villanueva |
| Pages | 627–660 |
| Categories | Averroism, Tradition and Reception |
| Author(s) | Andrés Martínez Lorca |
| Publisher(s) | |
| Translator(s) |
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| Title | L’averroismo in età moderna (1400-1700) |
| Type | Edited Book |
| Language | Italian |
| Date | 2013 |
| Publication Place | Macerata |
| Publisher | Quodlibet |
| Categories | Averroism, Tradition and Reception, Agostino Nifo, Spinoza |
| Author(s) | Giovanni Licata |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"5279","_score":null,"_source":{"id":5279,"authors_free":[{"id":6095,"entry_id":5279,"agent_type":"person","is_normalised":1,"person_id":1599,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Giovanni Licata","free_first_name":"Giovanni","free_last_name":"Licata","norm_person":{"id":1599,"first_name":"Giovanni","last_name":"Licata","full_name":"Giovanni Licata","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1128655918","viaf_url":"http:\/\/viaf.org\/viaf\/306437659","db_url":"","from_claudius":1,"link":"bib?authors[]=Giovanni Licata"}}],"entry_title":"L\u2019averroismo in et\u00e0 moderna (1400-1700)","title_transcript":"","title_translation":"","main_title":{"title":"L\u2019averroismo in et\u00e0 moderna (1400-1700)"},"abstract":"","btype":4,"date":"2013","language":"Italian","online_url":"","doi_url":"","ti_url":"","categories":[{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"},{"id":59,"category_name":"Agostino Nifo","link":"bib?categories[]=Agostino Nifo"},{"id":60,"category_name":"Spinoza","link":"bib?categories[]=Spinoza"}],"authors":[{"id":1599,"full_name":"Giovanni Licata","role":2}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":{"id":5279,"pubplace":"Macerata","publisher":"Quodlibet","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":["L\u2019averroismo in et\u00e0 moderna (1400-1700)"]}