Il confronto di Averroè con Alessandro di Afrodisia, 2020
By: Anna Minerbi Belgrado
Title Il confronto di Averroè con Alessandro di Afrodisia
Type Article
Language Italian
Date 2020
Journal Medioevo
Volume 45
Pages 111–126
Categories Alexander of Aphrodisias, Tradition and Reception
Author(s) Anna Minerbi Belgrado
Publisher(s)
Translator(s)
Among the numberless critics of the theory of the soul defended by Alexander of Aphrodisias none is perhaps at the same time so accurate and so harsh as Averroes has been.

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Grek Şârihlerden İbn Rüşd'e Değin Aristoteles'in Theta (Θ) Kitabı'nın Hâricî Tarihi, 2019
By: Abdürrezzak Sevindik
Title Grek Şârihlerden İbn Rüşd'e Değin Aristoteles'in Theta (Θ) Kitabı'nın Hâricî Tarihi
Type Article
Language Turkish
Date 2019
Journal Sirnak University Journal of Divinity Faculty / Sirnak Üniversitesi Ilahiyat Fakültesi Dergisi
Volume 10
Issue 23
Pages 469-486
Categories Aristotle, Commentary, Metaphysics, Alexander of Aphrodisias
Author(s) Abdürrezzak Sevindik
Publisher(s)
Translator(s)
The purpose of the article is to discuss the external history of the Book of Theta (Metaphysics IX) in the context of Ibn Rushd's commentaries on Metaphysics. Ibn Rushd interpreted the Book of Theta in Talkhīs mā ba'da al-ṭabī'ah based on its meaning and content. Ibn Rushd did not pursue the original composition of Metaphysics in Talkhīs mā ba'da al-ṭabī'ah. However, Ibn Rushd interpreted the Book of Theta in Tafsīr mā ba'da al-ṭabī'ah focusing on the expression and based on the original text. Ibn Rushd pursued the original composition of Metaphysics in Tafsīr mā ba'da al-ṭabī'ah. Thus, Ibn Rushd took advantage of Astat and Isḥāq b. Hunain's arabic translations of the Book of Theta in this interpretation process. Astat and Isḥāq b. Hunain are experts in the translation of Aristotle's works from Greek into Arabic. When Astat and Isḥāq b. Hunain's translation styles are looked at, it is understood that they adhered to the text word by word. In this respect, those translations supported the literary interpretation of Ibn Rushd. On the other hand, Ibn Rushd was influenced by the Greek commentator/Alexander of Aphrodisias in the interpretation of Theta. Alexander of Aphrodisias and Ibn Rushd's interpretation methods based on utterance are similar. In this respect, Ibn Rushd's Commentary of Theta reveals his Aristotelian approach. Makalenin gâyesi, Aristoteles'in Θ/Theta (Metafizik IX.) Kitabı'nın hâricî tarihini İbn Rüşd'ün Metafizik şerhleri bağlamında ortaya koymaktır. İbn Rüşd, Telhîsu Mâ ba'de't-tabî'a'da Theta Kitabı'nı mana ve mahiyetini temel alarak yorumlamış, Metafizik'i oluşturan kitapların özgün dizilimini takip etmemiştir. Buna karşın Tefsîru Mâ ba'de't-tabî'a'da Metafizik'in özgün dizilimini takip etmiş, Θ/Theta Kitabı'nı da orijinal metnini temel alarak ibâre odaklı yorumlamıştır. İbn Rüşd ibâre odaklı yaklaşımı dolayısıyla bu yorum sürecinde Θ/Theta Kitabı'nın Astat/Ustâz/Eustathius-İshak b. Huneyn (ö. M.S. 910) tarafından yapılmış Arapça çevirilerinden yararlanmıştır. Astat ve İshak b. Huneyn, Aristoteles'in eserlerinin doğrudan doğruya Grekçe'den Arapça'ya çevirilerinde ihtisaslaşmış mütercimlerdir. Astat'ın ve İshak b. Huneyn'in çeviri tavırlarına bakıldığında Grekçe metne kelime kelime bağlı kaldıkları görülür. Bu yönden söz konusu çeviriler, İbn Rüşd'ün lafzî yorumunu desteklemiştir. Diğer yandan İbn Rüşd, Θ/Theta Kitabı yorumunda Grek şârih İskender Afrodisî'den etkilenmiştir. İskender Afrodisî ile İbn Rüşd'ün lafzı temel alan şerh etme yöntemleri benzerdir. Bu bakımdan İbn Rüşd'ün Theta Kitabı Şerhi, onun saf Aristotelesçi yaklaşımını ortaya koyar

{"_index":"bib","_type":"_doc","_id":"5563","_score":null,"_source":{"id":5563,"authors_free":[{"id":6457,"entry_id":5563,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Abd\u00fcrrezzak Sevindik","free_first_name":"Abd\u00fcrrezzak","free_last_name":"Sevindik","norm_person":null}],"entry_title":"Grek \u015e\u00e2rihlerden \u0130bn R\u00fc\u015fd'e De\u011fin Aristoteles'in Theta (\u0398) Kitab\u0131'n\u0131n H\u00e2ric\u00ee Tarihi","title_transcript":"","title_translation":"","main_title":{"title":"Grek \u015e\u00e2rihlerden \u0130bn R\u00fc\u015fd'e De\u011fin Aristoteles'in Theta (\u0398) Kitab\u0131'n\u0131n H\u00e2ric\u00ee Tarihi"},"abstract":"The purpose of the article is to discuss the external history of the Book of Theta (Metaphysics IX) in the context of Ibn Rushd's commentaries on Metaphysics. Ibn Rushd interpreted the Book of Theta in Talkh\u012bs m\u0101 ba'da al-\u1e6dab\u012b'ah based on its meaning and content. Ibn Rushd did not pursue the original composition of Metaphysics in Talkh\u012bs m\u0101 ba'da al-\u1e6dab\u012b'ah. However, Ibn Rushd interpreted the Book of Theta in Tafs\u012br m\u0101 ba'da al-\u1e6dab\u012b'ah focusing on the expression and based on the original text. Ibn Rushd pursued the original composition of Metaphysics in Tafs\u012br m\u0101 ba'da al-\u1e6dab\u012b'ah. Thus, Ibn Rushd took advantage of Astat and Is\u1e25\u0101q b. Hunain's arabic translations of the Book of Theta in this interpretation process. Astat and Is\u1e25\u0101q b. Hunain are experts in the translation of Aristotle's works from Greek into Arabic. When Astat and Is\u1e25\u0101q b. Hunain's translation styles are looked at, it is understood that they adhered to the text word by word. In this respect, those translations supported the literary interpretation of Ibn Rushd. On the other hand, Ibn Rushd was influenced by the Greek commentator\/Alexander of Aphrodisias in the interpretation of Theta. Alexander of Aphrodisias and Ibn Rushd's interpretation methods based on utterance are similar. In this respect, Ibn Rushd's Commentary of Theta reveals his Aristotelian approach.\r\n\r\nMakalenin g\u00e2yesi, Aristoteles'in \u0398\/Theta (Metafizik IX.) Kitab\u0131'n\u0131n h\u00e2ric\u00ee tarihini \u0130bn R\u00fc\u015fd'\u00fcn Metafizik \u015ferhleri ba\u011flam\u0131nda ortaya koymakt\u0131r. \u0130bn R\u00fc\u015fd, Telh\u00eesu M\u00e2 ba'de't-tab\u00ee'a'da Theta Kitab\u0131'n\u0131 mana ve mahiyetini temel alarak yorumlam\u0131\u015f, Metafizik'i olu\u015fturan kitaplar\u0131n \u00f6zg\u00fcn dizilimini takip etmemi\u015ftir. Buna kar\u015f\u0131n Tefs\u00eeru M\u00e2 ba'de't-tab\u00ee'a'da Metafizik'in \u00f6zg\u00fcn dizilimini takip etmi\u015f, \u0398\/Theta Kitab\u0131'n\u0131 da orijinal metnini temel alarak ib\u00e2re odakl\u0131 yorumlam\u0131\u015ft\u0131r. \u0130bn R\u00fc\u015fd ib\u00e2re odakl\u0131 yakla\u015f\u0131m\u0131 dolay\u0131s\u0131yla bu yorum s\u00fcrecinde \u0398\/Theta Kitab\u0131'n\u0131n Astat\/Ust\u00e2z\/Eustathius-\u0130shak b. Huneyn (\u00f6. M.S. 910) taraf\u0131ndan yap\u0131lm\u0131\u015f Arap\u00e7a \u00e7evirilerinden yararlanm\u0131\u015ft\u0131r. Astat ve \u0130shak b. Huneyn, Aristoteles'in eserlerinin do\u011frudan do\u011fruya Grek\u00e7e'den Arap\u00e7a'ya \u00e7evirilerinde ihtisasla\u015fm\u0131\u015f m\u00fctercimlerdir. Astat'\u0131n ve \u0130shak b. Huneyn'in \u00e7eviri tav\u0131rlar\u0131na bak\u0131ld\u0131\u011f\u0131nda Grek\u00e7e metne kelime kelime ba\u011fl\u0131 kald\u0131klar\u0131 g\u00f6r\u00fcl\u00fcr. Bu y\u00f6nden s\u00f6z konusu \u00e7eviriler, \u0130bn R\u00fc\u015fd'\u00fcn lafz\u00ee yorumunu desteklemi\u015ftir. Di\u011fer yandan \u0130bn R\u00fc\u015fd, \u0398\/Theta Kitab\u0131 yorumunda Grek \u015f\u00e2rih \u0130skender Afrodis\u00ee'den etkilenmi\u015ftir. \u0130skender Afrodis\u00ee ile \u0130bn R\u00fc\u015fd'\u00fcn lafz\u0131 temel alan \u015ferh etme y\u00f6ntemleri benzerdir. Bu bak\u0131mdan \u0130bn R\u00fc\u015fd'\u00fcn Theta Kitab\u0131 \u015eerhi, onun saf Aristoteles\u00e7i yakla\u015f\u0131m\u0131n\u0131 ortaya koyar","btype":3,"date":"2019","language":"Turkish","online_url":"","doi_url":"","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":15,"category_name":"Alexander of Aphrodisias","link":"bib?categories[]=Alexander of Aphrodisias"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5563,"journal_id":null,"journal_name":"Sirnak University Journal of Divinity Faculty \/ Sirnak \u00dcniversitesi Ilahiyat Fak\u00fcltesi Dergisi","volume":"10","issue":"23","pages":"469-486"}},"sort":[2019]}

Métaphysique et politique “en intention seconde”: Jean de Jandun héritier d’Averroès et d’Alexandre d’Aphrodise, 2018
By: Jean-Baptiste Brenet
Title Métaphysique et politique “en intention seconde”: Jean de Jandun héritier d’Averroès et d’Alexandre d’Aphrodise
Type Article
Language French
Date 2018
Journal Archives d'histoire doctrinale et littéraire du Moyen Age
Volume 85
Pages 108–127
Categories Alexander of Aphrodisias, Averroism, Metaphysics, Politics
Author(s) Jean-Baptiste Brenet
Publisher(s)
Translator(s)
The aim of the paper is twofold. First, to present the position of the Master of Arts John of Jandun (d. 1328) on the relationship between the metaphysical and the political; and second, to show how his solution, based on the idea of an agency “in second intention,” makes him a follower of Averroes and, more remotely, of Alexander of Aphrodisias’s doctrine on providence. Although the philosopher must play a key role in the city-state as the prince’s teacher on divine truths, this role does not make him a subordinate in any way, because he is turned towards others only in secunda intentione. How does John of Jandun flesh this out? And what does he owe to the metaphysical providence defended by his Greek and Arabic predecessors? These are the issues the paper deals with.

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Pomponazzi Contra Averroes on the Intellect, 2016
By: John Sellars
Title Pomponazzi Contra Averroes on the Intellect
Type Article
Language English
Date 2016
Journal British Journal for the History of Philosophy
Volume 24
Issue 1
Pages 45–66
Categories Renaissance, De anima, Aristotle, Alexander of Aphrodisias, Themistius, Thomas
Author(s) John Sellars
Publisher(s)
Translator(s)
This paper examines Pomponazzi's arguments against Averroes in his De Immortalitate Animae, focusing on the question whether thought is possible without a body. The first part of the paper will sketch the history of the problem, namely the interpretation of Aristotle's remarks about the intellect in De Anima 3.4-5, touching on Alexander, Themistius, and Averroes. The second part will focus on Pomponazzi's response to Averroes, including his use of arguments by Aquinas. It will conclude by suggesting that Pomponazzi's discussion stands as the first properly modern account of Aristotle's psychology.

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

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Ibn Rušd on the Structure of Aristotle's Metaphysics, 2010
By: Rüdiger Arnzen
Title Ibn Rušd on the Structure of Aristotle's Metaphysics
Type Article
Language English
Date 2010
Journal Documenti e studi sulla tradizione filosofica medievale
Volume 21
Pages 375–410
Categories Metaphysics, Aristotle, Alexander of Aphrodisias
Author(s) Rüdiger Arnzen
Publisher(s)
Translator(s)
The structure of Aristotle's Metaphysics was a matter of dispute among ancient and Medieval Greek, Arabic, and Latin-writing commentators. The present article investigates the question in which way the Arab philosopher Averroes dealt with this problem in his so-called Epitome and his literal commentary on the Metaphysics. It tries to show that in the Epitome Averroes restructured the contents of the Metaphysics according to his own conception of this discipline, and that this conception was partly indebted to his own main sources, al-Fārābī and Ibn Sīnā, partly independent from these. Furthemore, the article examines whether and, if so, in which whay Averroes changed his mind about metaphysics as such and/or the structure of Aristotle's Metaphysics in his late literal commentary. It is argued that Averroes discarded there some of his earlier Avicennian positions in favour of a certain rapprochement to positions held by Alexander of Aphrodisias, but never gave up in general his overall conception of the Metaphysics as displayed in the Epitome.

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The Medieval Astrologization of the Aristotelian Cosmos. From Alexander of Aphrodisias to Averroes, 2006
By: Gad Freudenthal
Title The Medieval Astrologization of the Aristotelian Cosmos. From Alexander of Aphrodisias to Averroes
Type Article
Language English
Date 2006
Journal Mélanges de l'Université Saint-Joseph
Volume 59
Pages 29–68
Categories Cosmology, Alexander of Aphrodisias
Author(s) Gad Freudenthal
Publisher(s)
Translator(s)

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La tradizione giudeo-araba ed ebraica del De intellectu di Alessandro di Afrodisia e il testo originale del Commento di Averroè, 2001
By: Mauro Zonta
Title La tradizione giudeo-araba ed ebraica del De intellectu di Alessandro di Afrodisia e il testo originale del Commento di Averroè
Type Article
Language Italian
Date 2001
Journal Annali di Ca' Foscari
Volume 40
Issue 3
Pages 17–35
Categories Psychology, Alexander of Aphrodisias
Author(s) Mauro Zonta
Publisher(s)
Translator(s)

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Les stades de la philosophie naturelle d'Averroès, 1997
By: Josep Puig Montada
Title Les stades de la philosophie naturelle d'Averroès
Type Article
Language Spanish
Date 1997
Journal Arabic Sciences and Philosophy
Volume 7
Pages 115–137
Categories Biography, Alexander of Aphrodisias, Themistius, Ibn Bāǧǧa
Author(s) Josep Puig Montada
Publisher(s)
Translator(s)
The stages in the development of Averroes' philosophy can be better defined by the revisions Averroes himself made of his works than by the traditional order of his commentaries (short, middle, long); such revisions often take the form of glosses. In his initial stages Averroes' opinions are influenced by the interpretations of Alexander of Aphrodisias and Themistius as well as Avempace. In his final stages, he departs from them and moves closer to Aristotle's original thought. Averroes' reading of the beginning of Physics, Book VIII is an exception: there he agrees with Aristotle in the first stage and moves away from him in the final stage, because he came to believe that Aristotle's purpose in this part of the book was to prove the eternity of heavenly movement. The explanation for the different reading of the introduction to the short commentary can be found in the persecution Averroes and other philosophers suffered in 1197, after which Averroes no longer declared philosophy to be the way to attain human perfection, and he only wanted to illuminate Aristotle's philosophy.

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Ibn Rušd et les Premiers Analytiques d'Aristote. Aperçu sur un problème de syllogistique modale, 1995
By: Abdelali Elamrani-Jamal
Title Ibn Rušd et les Premiers Analytiques d'Aristote. Aperçu sur un problème de syllogistique modale
Type Article
Language French
Date 1995
Journal Arabic Sciences and Philosophy
Volume 5
Pages 51–74
Categories Logic, Alexander of Aphrodisias, al-Fārābī, Aristotle, Commentary
Author(s) Abdelali Elamrani-Jamal
Publisher(s)
Translator(s)
Ibn Rušd devoted a certain number of works to Aristotle's Prior Analytics. In a series of opuscules written over a period of twenty years and following upon his Middle Commentary on Aristotle's Prior Analytics, he faced a problem particular to the modal syllogism - that of the mood of the conclusion in mixed syllogisms. The problem can be stated as follows: At the beginning of the Prior Analytics, Aristotle established a formal deductive principle - that of universal attribution (Pr. An. I.1.24b26–30). Applied to the modal syllogism, this principle is inadequate as stated. It is too general to be applied in a univocal manner in all modal syllogisms. To preserve a sense of coherence in Aristotle's declarations, the commentators had to interpret it. Presenting the interpretations of the commentators, primarily al-Fārābī and Alexander, on the basis of al-Fārābī's Large Commentary on Aristotle's Prior Analytics, Averroes criticizes them. Applied according to Alexander's interpretation, the principle of universal attribution is valid only for modal syllogisms one of whose premises is necessary and the other assertoric; according to al-Fārābī's interpretation, it is verified only when the minor premise is possible. Averroes proposes two preliminary solutions. Either this formal deductive principle must be applied differently according to the modal differences of the minor premises in mixed syllogisms (first solution) or would be used in two ways, generally or in keeping with each mood (second solution). These solutions are not satisfactory, for they call into question the unity and universality of the principle of universal attribution as established by Aristotle. What is the utility, Averroes asks, of a principle which does not hold for all modalities or does not apply to all the premises when the Prior Analytics ought to furnish formal and universal principles of deduction? And why did Aristotle define the principle of universal attribution without distinguishing its application according to each of the three modal premises? Returning at the end of his career to a literal exegesis of Aristotle's propositions and without harkening back to the earlier solutions, he proposes a theory of making the terms modal (fourth solution) in order to save Aristotle's declarations with respect to the principle of universal attribution and the mood of the conclusion of mixed syllogisms (Prior Analytics I. 9.30al5–20). Though formally inadequate, this solution, which had a continued history, proposes a new way of looking at the classification of modal propositions.

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

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Grek Şârihlerden İbn Rüşd'e Değin Aristoteles'in Theta (Θ) Kitabı'nın Hâricî Tarihi, 2019
By: Abdürrezzak Sevindik
Title Grek Şârihlerden İbn Rüşd'e Değin Aristoteles'in Theta (Θ) Kitabı'nın Hâricî Tarihi
Type Article
Language Turkish
Date 2019
Journal Sirnak University Journal of Divinity Faculty / Sirnak Üniversitesi Ilahiyat Fakültesi Dergisi
Volume 10
Issue 23
Pages 469-486
Categories Aristotle, Commentary, Metaphysics, Alexander of Aphrodisias
Author(s) Abdürrezzak Sevindik
Publisher(s)
Translator(s)
The purpose of the article is to discuss the external history of the Book of Theta (Metaphysics IX) in the context of Ibn Rushd's commentaries on Metaphysics. Ibn Rushd interpreted the Book of Theta in Talkhīs mā ba'da al-ṭabī'ah based on its meaning and content. Ibn Rushd did not pursue the original composition of Metaphysics in Talkhīs mā ba'da al-ṭabī'ah. However, Ibn Rushd interpreted the Book of Theta in Tafsīr mā ba'da al-ṭabī'ah focusing on the expression and based on the original text. Ibn Rushd pursued the original composition of Metaphysics in Tafsīr mā ba'da al-ṭabī'ah. Thus, Ibn Rushd took advantage of Astat and Isḥāq b. Hunain's arabic translations of the Book of Theta in this interpretation process. Astat and Isḥāq b. Hunain are experts in the translation of Aristotle's works from Greek into Arabic. When Astat and Isḥāq b. Hunain's translation styles are looked at, it is understood that they adhered to the text word by word. In this respect, those translations supported the literary interpretation of Ibn Rushd. On the other hand, Ibn Rushd was influenced by the Greek commentator/Alexander of Aphrodisias in the interpretation of Theta. Alexander of Aphrodisias and Ibn Rushd's interpretation methods based on utterance are similar. In this respect, Ibn Rushd's Commentary of Theta reveals his Aristotelian approach. Makalenin gâyesi, Aristoteles'in Θ/Theta (Metafizik IX.) Kitabı'nın hâricî tarihini İbn Rüşd'ün Metafizik şerhleri bağlamında ortaya koymaktır. İbn Rüşd, Telhîsu Mâ ba'de't-tabî'a'da Theta Kitabı'nı mana ve mahiyetini temel alarak yorumlamış, Metafizik'i oluşturan kitapların özgün dizilimini takip etmemiştir. Buna karşın Tefsîru Mâ ba'de't-tabî'a'da Metafizik'in özgün dizilimini takip etmiş, Θ/Theta Kitabı'nı da orijinal metnini temel alarak ibâre odaklı yorumlamıştır. İbn Rüşd ibâre odaklı yaklaşımı dolayısıyla bu yorum sürecinde Θ/Theta Kitabı'nın Astat/Ustâz/Eustathius-İshak b. Huneyn (ö. M.S. 910) tarafından yapılmış Arapça çevirilerinden yararlanmıştır. Astat ve İshak b. Huneyn, Aristoteles'in eserlerinin doğrudan doğruya Grekçe'den Arapça'ya çevirilerinde ihtisaslaşmış mütercimlerdir. Astat'ın ve İshak b. Huneyn'in çeviri tavırlarına bakıldığında Grekçe metne kelime kelime bağlı kaldıkları görülür. Bu yönden söz konusu çeviriler, İbn Rüşd'ün lafzî yorumunu desteklemiştir. Diğer yandan İbn Rüşd, Θ/Theta Kitabı yorumunda Grek şârih İskender Afrodisî'den etkilenmiştir. İskender Afrodisî ile İbn Rüşd'ün lafzı temel alan şerh etme yöntemleri benzerdir. Bu bakımdan İbn Rüşd'ün Theta Kitabı Şerhi, onun saf Aristotelesçi yaklaşımını ortaya koyar

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Ibn Rushd interpreted the Book of Theta in Talkh\u012bs m\u0101 ba'da al-\u1e6dab\u012b'ah based on its meaning and content. Ibn Rushd did not pursue the original composition of Metaphysics in Talkh\u012bs m\u0101 ba'da al-\u1e6dab\u012b'ah. However, Ibn Rushd interpreted the Book of Theta in Tafs\u012br m\u0101 ba'da al-\u1e6dab\u012b'ah focusing on the expression and based on the original text. Ibn Rushd pursued the original composition of Metaphysics in Tafs\u012br m\u0101 ba'da al-\u1e6dab\u012b'ah. Thus, Ibn Rushd took advantage of Astat and Is\u1e25\u0101q b. Hunain's arabic translations of the Book of Theta in this interpretation process. Astat and Is\u1e25\u0101q b. Hunain are experts in the translation of Aristotle's works from Greek into Arabic. When Astat and Is\u1e25\u0101q b. Hunain's translation styles are looked at, it is understood that they adhered to the text word by word. In this respect, those translations supported the literary interpretation of Ibn Rushd. On the other hand, Ibn Rushd was influenced by the Greek commentator\/Alexander of Aphrodisias in the interpretation of Theta. Alexander of Aphrodisias and Ibn Rushd's interpretation methods based on utterance are similar. In this respect, Ibn Rushd's Commentary of Theta reveals his Aristotelian approach.\r\n\r\nMakalenin g\u00e2yesi, Aristoteles'in \u0398\/Theta (Metafizik IX.) Kitab\u0131'n\u0131n h\u00e2ric\u00ee tarihini \u0130bn R\u00fc\u015fd'\u00fcn Metafizik \u015ferhleri ba\u011flam\u0131nda ortaya koymakt\u0131r. \u0130bn R\u00fc\u015fd, Telh\u00eesu M\u00e2 ba'de't-tab\u00ee'a'da Theta Kitab\u0131'n\u0131 mana ve mahiyetini temel alarak yorumlam\u0131\u015f, Metafizik'i olu\u015fturan kitaplar\u0131n \u00f6zg\u00fcn dizilimini takip etmemi\u015ftir. Buna kar\u015f\u0131n Tefs\u00eeru M\u00e2 ba'de't-tab\u00ee'a'da Metafizik'in \u00f6zg\u00fcn dizilimini takip etmi\u015f, \u0398\/Theta Kitab\u0131'n\u0131 da orijinal metnini temel alarak ib\u00e2re odakl\u0131 yorumlam\u0131\u015ft\u0131r. \u0130bn R\u00fc\u015fd ib\u00e2re odakl\u0131 yakla\u015f\u0131m\u0131 dolay\u0131s\u0131yla bu yorum s\u00fcrecinde \u0398\/Theta Kitab\u0131'n\u0131n Astat\/Ust\u00e2z\/Eustathius-\u0130shak b. Huneyn (\u00f6. M.S. 910) taraf\u0131ndan yap\u0131lm\u0131\u015f Arap\u00e7a \u00e7evirilerinden yararlanm\u0131\u015ft\u0131r. Astat ve \u0130shak b. Huneyn, Aristoteles'in eserlerinin do\u011frudan do\u011fruya Grek\u00e7e'den Arap\u00e7a'ya \u00e7evirilerinde ihtisasla\u015fm\u0131\u015f m\u00fctercimlerdir. Astat'\u0131n ve \u0130shak b. Huneyn'in \u00e7eviri tav\u0131rlar\u0131na bak\u0131ld\u0131\u011f\u0131nda Grek\u00e7e metne kelime kelime ba\u011fl\u0131 kald\u0131klar\u0131 g\u00f6r\u00fcl\u00fcr. Bu y\u00f6nden s\u00f6z konusu \u00e7eviriler, \u0130bn R\u00fc\u015fd'\u00fcn lafz\u00ee yorumunu desteklemi\u015ftir. Di\u011fer yandan \u0130bn R\u00fc\u015fd, \u0398\/Theta Kitab\u0131 yorumunda Grek \u015f\u00e2rih \u0130skender Afrodis\u00ee'den etkilenmi\u015ftir. \u0130skender Afrodis\u00ee ile \u0130bn R\u00fc\u015fd'\u00fcn lafz\u0131 temel alan \u015ferh etme y\u00f6ntemleri benzerdir. Bu bak\u0131mdan \u0130bn R\u00fc\u015fd'\u00fcn Theta Kitab\u0131 \u015eerhi, onun saf Aristoteles\u00e7i yakla\u015f\u0131m\u0131n\u0131 ortaya koyar","btype":3,"date":"2019","language":"Turkish","online_url":"","doi_url":"","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":15,"category_name":"Alexander of Aphrodisias","link":"bib?categories[]=Alexander of Aphrodisias"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5563,"journal_id":null,"journal_name":"Sirnak University Journal of Divinity Faculty \/ Sirnak \u00dcniversitesi Ilahiyat Fak\u00fcltesi Dergisi","volume":"10","issue":"23","pages":"469-486"}},"sort":["Grek \u015e\u00e2rihlerden \u0130bn R\u00fc\u015fd'e De\u011fin Aristoteles'in Theta (\u0398) Kitab\u0131'n\u0131n H\u00e2ric\u00ee Tarihi"]}

Ibn Rušd et les Premiers Analytiques d'Aristote. Aperçu sur un problème de syllogistique modale, 1995
By: Abdelali Elamrani-Jamal
Title Ibn Rušd et les Premiers Analytiques d'Aristote. Aperçu sur un problème de syllogistique modale
Type Article
Language French
Date 1995
Journal Arabic Sciences and Philosophy
Volume 5
Pages 51–74
Categories Logic, Alexander of Aphrodisias, al-Fārābī, Aristotle, Commentary
Author(s) Abdelali Elamrani-Jamal
Publisher(s)
Translator(s)
Ibn Rušd devoted a certain number of works to Aristotle's Prior Analytics. In a series of opuscules written over a period of twenty years and following upon his Middle Commentary on Aristotle's Prior Analytics, he faced a problem particular to the modal syllogism - that of the mood of the conclusion in mixed syllogisms. The problem can be stated as follows: At the beginning of the Prior Analytics, Aristotle established a formal deductive principle - that of universal attribution (Pr. An. I.1.24b26–30). Applied to the modal syllogism, this principle is inadequate as stated. It is too general to be applied in a univocal manner in all modal syllogisms. To preserve a sense of coherence in Aristotle's declarations, the commentators had to interpret it. Presenting the interpretations of the commentators, primarily al-Fārābī and Alexander, on the basis of al-Fārābī's Large Commentary on Aristotle's Prior Analytics, Averroes criticizes them. Applied according to Alexander's interpretation, the principle of universal attribution is valid only for modal syllogisms one of whose premises is necessary and the other assertoric; according to al-Fārābī's interpretation, it is verified only when the minor premise is possible. Averroes proposes two preliminary solutions. Either this formal deductive principle must be applied differently according to the modal differences of the minor premises in mixed syllogisms (first solution) or would be used in two ways, generally or in keeping with each mood (second solution). These solutions are not satisfactory, for they call into question the unity and universality of the principle of universal attribution as established by Aristotle. What is the utility, Averroes asks, of a principle which does not hold for all modalities or does not apply to all the premises when the Prior Analytics ought to furnish formal and universal principles of deduction? And why did Aristotle define the principle of universal attribution without distinguishing its application according to each of the three modal premises? Returning at the end of his career to a literal exegesis of Aristotle's propositions and without harkening back to the earlier solutions, he proposes a theory of making the terms modal (fourth solution) in order to save Aristotle's declarations with respect to the principle of universal attribution and the mood of the conclusion of mixed syllogisms (Prior Analytics I. 9.30al5–20). Though formally inadequate, this solution, which had a continued history, proposes a new way of looking at the classification of modal propositions.

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Ibn Rušd on the Structure of Aristotle's Metaphysics, 2010
By: Rüdiger Arnzen
Title Ibn Rušd on the Structure of Aristotle's Metaphysics
Type Article
Language English
Date 2010
Journal Documenti e studi sulla tradizione filosofica medievale
Volume 21
Pages 375–410
Categories Metaphysics, Aristotle, Alexander of Aphrodisias
Author(s) Rüdiger Arnzen
Publisher(s)
Translator(s)
The structure of Aristotle's Metaphysics was a matter of dispute among ancient and Medieval Greek, Arabic, and Latin-writing commentators. The present article investigates the question in which way the Arab philosopher Averroes dealt with this problem in his so-called Epitome and his literal commentary on the Metaphysics. It tries to show that in the Epitome Averroes restructured the contents of the Metaphysics according to his own conception of this discipline, and that this conception was partly indebted to his own main sources, al-Fārābī and Ibn Sīnā, partly independent from these. Furthemore, the article examines whether and, if so, in which whay Averroes changed his mind about metaphysics as such and/or the structure of Aristotle's Metaphysics in his late literal commentary. It is argued that Averroes discarded there some of his earlier Avicennian positions in favour of a certain rapprochement to positions held by Alexander of Aphrodisias, but never gave up in general his overall conception of the Metaphysics as displayed in the Epitome.

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Il confronto di Averroè con Alessandro di Afrodisia, 2020
By: Anna Minerbi Belgrado
Title Il confronto di Averroè con Alessandro di Afrodisia
Type Article
Language Italian
Date 2020
Journal Medioevo
Volume 45
Pages 111–126
Categories Alexander of Aphrodisias, Tradition and Reception
Author(s) Anna Minerbi Belgrado
Publisher(s)
Translator(s)
Among the numberless critics of the theory of the soul defended by Alexander of Aphrodisias none is perhaps at the same time so accurate and so harsh as Averroes has been.

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La tradizione giudeo-araba ed ebraica del De intellectu di Alessandro di Afrodisia e il testo originale del Commento di Averroè, 2001
By: Mauro Zonta
Title La tradizione giudeo-araba ed ebraica del De intellectu di Alessandro di Afrodisia e il testo originale del Commento di Averroè
Type Article
Language Italian
Date 2001
Journal Annali di Ca' Foscari
Volume 40
Issue 3
Pages 17–35
Categories Psychology, Alexander of Aphrodisias
Author(s) Mauro Zonta
Publisher(s)
Translator(s)

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Les stades de la philosophie naturelle d'Averroès, 1997
By: Josep Puig Montada
Title Les stades de la philosophie naturelle d'Averroès
Type Article
Language Spanish
Date 1997
Journal Arabic Sciences and Philosophy
Volume 7
Pages 115–137
Categories Biography, Alexander of Aphrodisias, Themistius, Ibn Bāǧǧa
Author(s) Josep Puig Montada
Publisher(s)
Translator(s)
The stages in the development of Averroes' philosophy can be better defined by the revisions Averroes himself made of his works than by the traditional order of his commentaries (short, middle, long); such revisions often take the form of glosses. In his initial stages Averroes' opinions are influenced by the interpretations of Alexander of Aphrodisias and Themistius as well as Avempace. In his final stages, he departs from them and moves closer to Aristotle's original thought. Averroes' reading of the beginning of Physics, Book VIII is an exception: there he agrees with Aristotle in the first stage and moves away from him in the final stage, because he came to believe that Aristotle's purpose in this part of the book was to prove the eternity of heavenly movement. The explanation for the different reading of the introduction to the short commentary can be found in the persecution Averroes and other philosophers suffered in 1197, after which Averroes no longer declared philosophy to be the way to attain human perfection, and he only wanted to illuminate Aristotle's philosophy.

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Métaphysique et politique “en intention seconde”: Jean de Jandun héritier d’Averroès et d’Alexandre d’Aphrodise, 2018
By: Jean-Baptiste Brenet
Title Métaphysique et politique “en intention seconde”: Jean de Jandun héritier d’Averroès et d’Alexandre d’Aphrodise
Type Article
Language French
Date 2018
Journal Archives d'histoire doctrinale et littéraire du Moyen Age
Volume 85
Pages 108–127
Categories Alexander of Aphrodisias, Averroism, Metaphysics, Politics
Author(s) Jean-Baptiste Brenet
Publisher(s)
Translator(s)
The aim of the paper is twofold. First, to present the position of the Master of Arts John of Jandun (d. 1328) on the relationship between the metaphysical and the political; and second, to show how his solution, based on the idea of an agency “in second intention,” makes him a follower of Averroes and, more remotely, of Alexander of Aphrodisias’s doctrine on providence. Although the philosopher must play a key role in the city-state as the prince’s teacher on divine truths, this role does not make him a subordinate in any way, because he is turned towards others only in secunda intentione. How does John of Jandun flesh this out? And what does he owe to the metaphysical providence defended by his Greek and Arabic predecessors? These are the issues the paper deals with.

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Pomponazzi Contra Averroes on the Intellect, 2016
By: John Sellars
Title Pomponazzi Contra Averroes on the Intellect
Type Article
Language English
Date 2016
Journal British Journal for the History of Philosophy
Volume 24
Issue 1
Pages 45–66
Categories Renaissance, De anima, Aristotle, Alexander of Aphrodisias, Themistius, Thomas
Author(s) John Sellars
Publisher(s)
Translator(s)
This paper examines Pomponazzi's arguments against Averroes in his De Immortalitate Animae, focusing on the question whether thought is possible without a body. The first part of the paper will sketch the history of the problem, namely the interpretation of Aristotle's remarks about the intellect in De Anima 3.4-5, touching on Alexander, Themistius, and Averroes. The second part will focus on Pomponazzi's response to Averroes, including his use of arguments by Aquinas. It will conclude by suggesting that Pomponazzi's discussion stands as the first properly modern account of Aristotle's psychology.

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The Medieval Astrologization of the Aristotelian Cosmos. From Alexander of Aphrodisias to Averroes, 2006
By: Gad Freudenthal
Title The Medieval Astrologization of the Aristotelian Cosmos. From Alexander of Aphrodisias to Averroes
Type Article
Language English
Date 2006
Journal Mélanges de l'Université Saint-Joseph
Volume 59
Pages 29–68
Categories Cosmology, Alexander of Aphrodisias
Author(s) Gad Freudenthal
Publisher(s)
Translator(s)

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