| Title | Les fragments arabes du Commentaire moyen d’Averroès à l’Éthique à Nicomaque |
| Type | Article |
| Language | French |
| Date | 2019 |
| Journal | Oriens |
| Volume | 47 |
| Issue | 3-4 |
| Pages | 244–312 |
| Categories | Commentary, Aristotle, Nicomachean ethics, Ethics |
| Author(s) | Frédérique Woerther |
| Publisher(s) | |
| Translator(s) |
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| Title | Averroes and the Philosophical Account of Prophecy |
| Type | Article |
| Language | English |
| Date | 2018 |
| Journal | Studia graeco-arabica |
| Volume | 8 |
| Pages | 287–304 |
| Categories | Metaphysics, Commentary, Natural Philosophy |
| Author(s) | Richard C. Taylor |
| Publisher(s) | |
| Translator(s) |
| Prophecy is conspicuous by its complete absence from all three of the commentaries on De Anima by Averroes. However, prophecy and philosophical metaphysics are discussed by him in his Commentary on the Parva Naturalia, a work written before his methodological work on philosophy and religion, the Faṣl al-maqāl, generally held to have been written ca. 1179-1180. The analyses and remarks of Averroes presented in that Commentary have been characterized by Herbert Davidson as “extremely radical” to the extent that “The term prophet would, on this reading, mean nothing more than the human author of Scripture; and the term revelation would mean a high level of philosophical knowledge”. In the present article I discuss Averroes on method in matters of religion and philosophy as well as prophecy in philosophically argumentative works and in dialectical works, with particular consideration of the reasoning of his Commentary on the Parva Naturalia. I conclude that Averroes found in philosophy and its sciences the most complete and precise truth content and highest levels of knowledge and understanding and from them constructed his worldview, while he found prophecy and religion to be like an Aristotelian practical science in that they concern good and right conduct in the achievement of an end attained in action, not truths to be known for their own sake. |
{"_index":"bib","_type":"_doc","_id":"5167","_score":null,"_source":{"id":5167,"authors_free":[{"id":5951,"entry_id":5167,"agent_type":"person","is_normalised":1,"person_id":966,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Richard C. Taylor","free_first_name":"Richard C.","free_last_name":"Taylor","norm_person":{"id":966,"first_name":"Richard C.","last_name":"Taylor","full_name":"Richard C. Taylor","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/139866353","viaf_url":"https:\/\/viaf.org\/viaf\/49247370","db_url":"","from_claudius":1,"link":"bib?authors[]=Richard C. Taylor"}}],"entry_title":"Averroes and the Philosophical Account of Prophecy","title_transcript":"","title_translation":"","main_title":{"title":"Averroes and the Philosophical Account of Prophecy"},"abstract":"Prophecy is conspicuous by its complete absence from all three of the commentaries on De Anima by Averroes. However, prophecy and philosophical metaphysics are discussed by him in his Commentary on the Parva Naturalia, a work written before his methodological work on philosophy and religion, the Fa\u1e63l al-maq\u0101l, generally held to have been written ca. 1179-1180. The analyses and remarks of Averroes presented in that Commentary have been characterized by Herbert Davidson as \u201cextremely radical\u201d to the extent that \u201cThe term prophet would, on this reading, mean nothing more than the human author of Scripture; and the term revelation would mean a high level of philosophical knowledge\u201d. In the present article I discuss Averroes on method in matters of religion and philosophy as well as prophecy in philosophically argumentative works and in dialectical works, with particular consideration of the reasoning of his Commentary on the Parva Naturalia. I conclude that Averroes found in philosophy and its sciences the most complete and precise truth content and highest levels of knowledge and understanding and from them constructed his worldview, while he found prophecy and religion to be like an Aristotelian practical science in that they concern good and right conduct in the achievement of an end attained in action, not truths to be known for their own sake.","btype":3,"date":"2018","language":"English","online_url":"","doi_url":"","ti_url":"","categories":[{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":38,"category_name":"Natural Philosophy","link":"bib?categories[]=Natural Philosophy"}],"authors":[{"id":966,"full_name":"Richard C. Taylor","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5167,"journal_id":null,"journal_name":"Studia graeco-arabica","volume":"8","issue":"","pages":"287\u2013304"}},"sort":[2018]}
| Title | Averroès et l'intellect matériel diaphane - Remarques sur une analogie variable |
| Type | Article |
| Language | French |
| Date | 2018 |
| Journal | Recherches de Théologie et Philosophie Médiévales |
| Volume | 85 |
| Issue | 2 |
| Pages | 261–284 |
| Categories | Commentary, De anima |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
| This paper studies the analogy set forth by Averroes in his Great Commentary on the De anima between the material intellect and the transparent medium. The overall context of the present inquiry is the 'question of Theophrastus' concerning the nature of the material intellect. The paper argues that the analogy between material intellect and transparent medium arises because, just like the transparent medium, the material intellect’s functioning requires a prior actualization: just as colors shine through the transparent medium only insofar as it is itself actually illuminated, the material intellect can receive intelligible forms only insofar as it is fundamentally actualized by the agent intellect. The aim of this paper is thus to reconsider the nature of the material intellect’s potency and its formal relation to the agent intellect. |
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| Title | A Hidden Source? Considerations on Averroes’ Recourse to Avicenna’s Madkhal of the Shifâ’ in the Middle Commentary on Porphyry’s Isagoge |
| Type | Article |
| Language | English |
| Date | 2018 |
| Journal | Documenti e studi sulla tradizione filosofica medievale |
| Volume | 29 |
| Pages | 125–136 |
| Categories | Avicenna, Commentary |
| Author(s) | Silvia Di Vincenzo |
| Publisher(s) | |
| Translator(s) |
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| Title | Le statut «scientifique» de l’éthique d’après le Commentaire moyen d’Averroès à l’Éthique à Nicomaque d’Aristote |
| Type | Article |
| Language | French |
| Date | 2018 |
| Journal | Oriens |
| Volume | 46 |
| Issue | No. 3/4 |
| Pages | 332–367 |
| Categories | Aristotle, Commentary, Nicomachean ethics |
| Author(s) | Frédérique Woerther |
| Publisher(s) | |
| Translator(s) |
| Following an exegetical method similar to the one used two years earlier in his Middle Commentary on Aristotle’s Rhetoric, Averroes usually stays very close to the Arabic version of the Nicomachean Ethics in his Middle Commentary on Aristotle’s Nicomachean Ethics. For he mostly reproduces Aristotle’s text without reformulating it. When necessary he nonetheless deletes the most obscure passages and develops those requiring more explanation, adding examples and replacing some terms with other terms, usually technical ones. By doing so, Averroes gives the ten Books of Aristotle’s treatise a greater unity and coherence. One of the commonest modifications that Averroes introduced in the Middle Commentary on Aristotle’s Nicomachean Ethics on the microstructural level is the use of the term scientia/ ḥokhma to refer to the content of the Ethics, whereas Aristotle’s text had no specific word for this. Likewise, Averroes makes clear in the first lines of his Commentary on the Republic that the discursive mode he is going to follow is the mode of scientific or theoretical arguments, not dialectical arguments. Hence, bestowing the status of a «science» on ethics (and on politics) clearly seems problematic – from a strictly Aristotelian perspective at any rate. This contribution seeks to understand, from Books I and X of Averroes’ Middle Commentary on Aristotle’s Nicomachean Ethics, how the «scientific» status of ethics shall be understood, by observing in particular the inscription of the Ethics in the knowledge system as Averroes conceives it, and by raising the question of the addressee of his Middle Commentary, who obviously is no longer the Aristotelian figure of the legislator ἐπιειϰής. |
| Online Access | https://www.jstor.org/stable/26572345 |
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| Title | Averroismi al plurale. La ricezione del Tafsîr kitâb al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d’Aquino |
| Type | Article |
| Language | Italian |
| Date | 2017 |
| Journal | Dianoia |
| Volume | 24 |
| Pages | 15-32 |
| Categories | Aristotle, Commentary, De anima, Averroism, Siger of Brabant, Thomas |
| Author(s) | Federico Minzoni |
| Publisher(s) | |
| Translator(s) |
| A widespread historiographic commonplace, established by Thomas Aquinas himself in his Tractatus de unitate intellectus (1270), takes Siger of Brabant’s Quaestiones in tertium de anima (ca. 1265) to be a latin formulation of Ibn Rušd’s theory of the unity of the material intellect as exposed in the Tafsīr Kitāb al-Nafs (Long Commentary on the De anima, ca. 1186); according to the same view, Aquinas’ philosophy of mind would be the expression of a strongly antiaverroistic – and therefore more orthodox – kind of aristotelianism. Building on a thorough analysis of key texts in Aquinas’ Commentary on the Sentences (1255), I argue in this paper that those who hold Aquinas’ noetic to be anti-averroistic are greatly mistaken: while Siger’s always superficial rushdian inspiration is better understood against the background of a neoplatonic-tinged mind-body dualism clearly at odds with Ibn Rušd’s own strictly peripatetic ontology, Aquinas’ psychology, hylomorfic and not-dualist at its core, is aristotelian mainly inasmuch as it is rushdian. |
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| Title | Some Remarks on Averroes’ Long Commentary on the Metaphysics Book Alpha Meizon |
| Type | Article |
| Language | English |
| Date | 2017 |
| Journal | Entelekya Logico-Metaphysical Review |
| Volume | 1 |
| Issue | 1-2 |
| Pages | 5–17 |
| Categories | Aristotle, Metaphysics, Commentary |
| Author(s) | Ilyas Altuner |
| Publisher(s) | |
| Translator(s) |
| Averroes, considered to be the greatest Aristotelian commentator in the Middle Ages, has written three different types of commentary on almost all the works of this great philosopher: short, middle and long. These commentaries have been translated into Latin and Hebrew in the early period, and profoundly influenced both Medieval Europe and Jewish thought for centuries. The effect of Averroes in the West was to spread the whole of Europe under the name of Latin Averroism. The text what you have consists of some remarks about the translation of the commentary on the ‘Book Alpha Meizon’, the second book of Averroes’ Tafsīr Mā Ba’d at-Ṭabī’a. |
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| Title | Les noms propres dans le Commentaire moyen à l’Éthique à Nicomaque d’Averroès. Contribution à une étude sur les traductions latine et hébraïque du Commentaire, |
| Type | Article |
| Language | French |
| Date | 2017 |
| Journal | Bulletin de Philosophie Médiévale |
| Volume | 59 |
| Pages | 3–32 |
| Categories | Commentary, Nicomachean ethics |
| Author(s) | Frédérique Woerther |
| Publisher(s) | |
| Translator(s) |
| Les présentes remarques se proposent d’observer la façon dont les noms propres ont été traités par Averroès dans son Commentaire moyen à l’Éthique à Nicomaque (= CmEN), rédigé à partir de la traduction arabe du traité aristotélicien (ENar), dont une seule copie unique existe aujourd’hui, conservée dans la bibliothèque Quaraouiyine de Fès. Perdu dans sa version originale arabe, ce Commentaire n’existe – à l’exception d’une trentaine de petits fragments – que dans sa traduction latine, réalisée en 1240 par Hermann l’Allemand, et dans sa traduction hébraïque, achevée par Samuel de Marseille en 1340. Analyser l’attitude d’Averroès devant les noms propres de ENar, qui pour la plupart ont été translittérés par le traducteur arabe, entraîne par voie de conséquence un examen de la façon dont Hermann et Samuel ont à leur tour réagi face à des noms propres (quand ils ont été conservés par Averroès dans son Commentaire), dont ils ne connaissaient pas nécessairement les référents puisqu’ils appartiennent à une aire culturelle différente de la leur. |
{"_index":"bib","_type":"_doc","_id":"5125","_score":null,"_source":{"id":5125,"authors_free":[{"id":5900,"entry_id":5125,"agent_type":"person","is_normalised":1,"person_id":1286,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fr\u00e9d\u00e9rique Woerther","free_first_name":"Fr\u00e9d\u00e9rique","free_last_name":"Woerther","norm_person":{"id":1286,"first_name":"Fr\u00e9d\u00e9rique","last_name":"Woerther","full_name":"Fr\u00e9d\u00e9rique Woerther","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/13670932X","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]=Fr\u00e9d\u00e9rique Woerther"}}],"entry_title":"Les noms propres dans le Commentaire moyen \u00e0 l\u2019\u00c9thique \u00e0 Nicomaque d\u2019Averro\u00e8s. Contribution \u00e0 une \u00e9tude sur les traductions latine et h\u00e9bra\u00efque du Commentaire,","title_transcript":"","title_translation":"","main_title":{"title":"Les noms propres dans le Commentaire moyen \u00e0 l\u2019\u00c9thique \u00e0 Nicomaque d\u2019Averro\u00e8s. Contribution \u00e0 une \u00e9tude sur les traductions latine et h\u00e9bra\u00efque du Commentaire,"},"abstract":"Les pr\u00e9sentes remarques se proposent d\u2019observer la fa\u00e7on dont les noms propres ont \u00e9t\u00e9 trait\u00e9s par Averro\u00e8s dans son Commentaire moyen \u00e0 l\u2019\u00c9thique \u00e0 Nicomaque (= CmEN), r\u00e9dig\u00e9 \u00e0 partir de la traduction arabe du trait\u00e9 aristot\u00e9licien (ENar), dont une seule copie unique existe aujourd\u2019hui, conserv\u00e9e dans la biblioth\u00e8que Quaraouiyine de F\u00e8s. Perdu dans sa version originale arabe, ce Commentaire n\u2019existe \u2013 \u00e0 l\u2019exception d\u2019une trentaine de petits fragments \u2013 que dans sa traduction latine, r\u00e9alis\u00e9e en 1240 par Hermann l\u2019Allemand, et dans sa traduction h\u00e9bra\u00efque, achev\u00e9e par Samuel de Marseille en 1340. Analyser l\u2019attitude d\u2019Averro\u00e8s devant les noms propres de ENar, qui pour la plupart ont \u00e9t\u00e9 translitt\u00e9r\u00e9s par le traducteur arabe, entra\u00eene par voie de cons\u00e9quence un examen de la fa\u00e7on dont Hermann et Samuel ont \u00e0 leur tour r\u00e9agi face \u00e0 des noms propres (quand ils ont \u00e9t\u00e9 conserv\u00e9s par Averro\u00e8s dans son Commentaire), dont ils ne connaissaient pas n\u00e9cessairement les r\u00e9f\u00e9rents puisqu\u2019ils appartiennent \u00e0 une aire culturelle diff\u00e9rente de la leur.","btype":3,"date":"2017","language":"French","online_url":"","doi_url":"https:\/\/doi.org\/10.1484\/J.BPM.5.115827","ti_url":"","categories":[{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":70,"category_name":"Nicomachean ethics","link":"bib?categories[]=Nicomachean ethics"}],"authors":[{"id":1286,"full_name":"Fr\u00e9d\u00e9rique Woerther","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5125,"journal_id":null,"journal_name":"Bulletin de Philosophie M\u00e9di\u00e9vale","volume":"59","issue":"","pages":"3\u201332"}},"sort":[2017]}
| Title | Il libro Epsilon della Metafisica di Aristotele nell’Epitome di Aevrroè (1126-1198) |
| Type | Article |
| Language | Italian |
| Date | 2017 |
| Journal | Bulletin de Philosophie Médiévale |
| Volume | 59 |
| Pages | 33–56 |
| Categories | Aristotle, Metaphysics, Theology, Commentary |
| Author(s) | Carmela Baffioni |
| Publisher(s) | |
| Translator(s) |
| This article deals with Averroes’s interpretation of Metaph. Ε 1, where Aristotle discusses the nature and object of metaphysics, as well as its place in the hierarchy of sciences. Among Averroes’s predecessors, al-Kindī seems to see a coincidence between metaphysics and theology, since God can be described as the “first cause of everything”. However, al-Fārābī and Avicenna discovered that “first philosophy” could be conceived as an ontology distinct from theology; moreover, they considered theology to be only a part of metaphysics, not even the most important one. In the Great Commentary on Metaphysics - where the Arabic translation of the work by the Jacobite monk Usṭāth is quoted, Averroes often just paraphrases the original passages. One may infer that theology in the strict sense is merely mentioned by way of example. In the Epitome of Metaphysics, the objects of metaphysics are “general” ones; metaphysics studies the “absolute being” and cannot be identified with theology as “pertaining to God”. |
{"_index":"bib","_type":"_doc","_id":"5124","_score":null,"_source":{"id":5124,"authors_free":[{"id":5899,"entry_id":5124,"agent_type":"person","is_normalised":1,"person_id":754,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Carmela Baffioni","free_first_name":"Carmela","free_last_name":"Baffioni","norm_person":{"id":754,"first_name":"Carmela","last_name":"Baffioni","full_name":"Carmela Baffioni","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/139175172","viaf_url":"https:\/\/viaf.org\/viaf\/25088","db_url":"https:\/\/www.deutsche-biographie.de\/pnd139175172.html","from_claudius":1,"link":"bib?authors[]=Carmela Baffioni"}}],"entry_title":"Il libro Epsilon della Metafisica di Aristotele nell\u2019Epitome di Aevrro\u00e8 (1126-1198)","title_transcript":"","title_translation":"","main_title":{"title":"Il libro Epsilon della Metafisica di Aristotele nell\u2019Epitome di Aevrro\u00e8 (1126-1198)"},"abstract":"This article deals with Averroes\u2019s interpretation of Metaph. \u0395 1, where Aristotle discusses the nature and object of metaphysics, as well as its place in the hierarchy of sciences. Among Averroes\u2019s predecessors, al-Kind\u012b seems to see a coincidence between metaphysics and theology, since God can be described as the \u201cfirst cause of everything\u201d. However, al-F\u0101r\u0101b\u012b and Avicenna discovered that \u201cfirst philosophy\u201d could be conceived as an ontology distinct from theology; moreover, they considered theology to be only a part of metaphysics, not even the most important one. In the Great Commentary on Metaphysics - where the Arabic translation of the work by the Jacobite monk Us\u1e6d\u0101th is quoted, Averroes often just paraphrases the original passages. One may infer that theology in the strict sense is merely mentioned by way of example. In the Epitome of Metaphysics, the objects of metaphysics are \u201cgeneral\u201d ones; metaphysics studies the \u201cabsolute being\u201d and cannot be identified with theology as \u201cpertaining to God\u201d.","btype":3,"date":"2017","language":"Italian","online_url":"","doi_url":"https:\/\/doi.org\/10.1484\/J.BPM.5.115828","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"}],"authors":[{"id":754,"full_name":"Carmela Baffioni","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5124,"journal_id":null,"journal_name":"Bulletin de Philosophie M\u00e9di\u00e9vale","volume":"59","issue":"","pages":"33\u201356"}},"sort":[2017]}
| Title | Twenty-Nine Hebrew Glosses on Averroes‘ Middle Commentary on Aristotle’s Metaphysics |
| Type | Article |
| Language | English |
| Date | 2017 |
| Journal | Aleph |
| Volume | 17 |
| Issue | 2 |
| Pages | 335–353 |
| Categories | Aristotle, Metaphysics, Commentary |
| Author(s) | Mauro Zonta |
| Publisher(s) | |
| Translator(s) |
| Jewish engagement with Aristotle's Metaphysics in Hebrew began in the thirteenth century when the text was presented in Hebrew encyclopedias; it continued with a number of translations in the thirteenth and early fourteenth centuries. The study of Hebrew philosophical texts often resulted in supercommentaries on them. In this study I present a hitherto unnoticed work, preserved in a unique Oxford manuscript, that bears witness to the study of the Metaphysics. Consisting of twenty-nine short comments or glosses on key passages of Averroes' Middle Commentary on books Alpha minor and Beta, as well as two passages from the Middle Commentary on book Theta, it can be described as a kind of supercommentary on Averroes. The glosses as preserved in the manuscript were apparently collected by an unknown redactor from works of two or more authors, whom I try to identify. One of them may be R. Gershon, the father of Levi ben Gershon (1288–1344). An edition of the 29 glosses and, for comparison, several glosses on logic by R. Gershon, are also presented. |
| Online Access | https://www.jstor.org/stable/10.2979/aleph.17.2.0335 |
| DOI | https://doi.org/10.2979/aleph.17.2.0335 |
{"_index":"bib","_type":"_doc","_id":"5204","_score":null,"_source":{"id":5204,"authors_free":[{"id":5998,"entry_id":5204,"agent_type":"person","is_normalised":1,"person_id":401,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Mauro Zonta","free_first_name":"Mauro","free_last_name":"Zonta","norm_person":{"id":401,"first_name":"Mauro","last_name":"Zonta","full_name":"Mauro Zonta","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1068186860","viaf_url":"http:\/\/viaf.org\/viaf\/51773741","db_url":"NULL","from_claudius":0,"link":"bib?authors[]=Mauro Zonta"}}],"entry_title":"Twenty-Nine Hebrew Glosses on Averroes\u2018 Middle Commentary on Aristotle\u2019s Metaphysics","title_transcript":"","title_translation":"","main_title":{"title":"Twenty-Nine Hebrew Glosses on Averroes\u2018 Middle Commentary on Aristotle\u2019s Metaphysics"},"abstract":"Jewish engagement with Aristotle's Metaphysics in Hebrew began in the thirteenth century when the text was presented in Hebrew encyclopedias; it continued with a number of translations in the thirteenth and early fourteenth centuries. The study of Hebrew philosophical texts often resulted in supercommentaries on them. In this study I present a hitherto unnoticed work, preserved in a unique Oxford manuscript, that bears witness to the study of the Metaphysics. Consisting of twenty-nine short comments or glosses on key passages of Averroes' Middle Commentary on books Alpha minor and Beta, as well as two passages from the Middle Commentary on book Theta, it can be described as a kind of supercommentary on Averroes. The glosses as preserved in the manuscript were apparently collected by an unknown redactor from works of two or more authors, whom I try to identify. One of them may be R. Gershon, the father of Levi ben Gershon (1288\u20131344). An edition of the 29 glosses and, for comparison, several glosses on logic by R. Gershon, are also presented.","btype":3,"date":"2017","language":"English","online_url":"https:\/\/www.jstor.org\/stable\/10.2979\/aleph.17.2.0335","doi_url":"https:\/\/doi.org\/10.2979\/aleph.17.2.0335","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"}],"authors":[{"id":401,"full_name":"Mauro Zonta","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5204,"journal_id":null,"journal_name":"Aleph","volume":"17","issue":"2","pages":"335\u2013353"}},"sort":[2017]}
| Title | Averroes's Aesthetics. The Pleasure of Philosophy and the Pleasure of Poetry |
| Type | Article |
| Language | English |
| Date | 2015 |
| Journal | Quaestio |
| Volume | 15 |
| Pages | 287–296 |
| Categories | Aristotle, Poetics, Commentary, Logic, Politics |
| Author(s) | Francesca Forte |
| Publisher(s) | |
| Translator(s) |
| The theme of the pleasure of knowledge is central in Averroes’ aesthetical reflection of Aristotle’s Poetics, regardless whether we side with the logical or with the moral interpretation. The first one stresses the continuity between Averroes and previous commentators in his attempt to reconstruct the Poetics as an integral part of the Logic itself, whereby poetic discourse is conceived as a form of reasoning based on syllogisms. According to the latter perspective, however, pleasure is central in that poetry is a tool towards the pursuit of happiness: in this perspective it is necessary to bear in mind some common themes present in other works by Averroes (particularly in the commentaries on the Aristotelian Organon – and especially the commentary on the Rhetoric –, in the commentaries on Plato’s Republic, and, last but not least, in the Decisive Treatise). The pleasure of contemplative knowledge must go hand in hand with the pursuit of communal happiness and therefore with the good and proper order of community and society. Poetry represents a central tool towards this aim in that it expresses moral truths which cannot not be communicated (to everybody) by means of logic and philosophy alone. |
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| Title | Averroes’ Doctrine of Material Intellect in the Long Commentary on the De Anima of Aristotle |
| Type | Article |
| Language | English |
| Date | 2021 |
| Journal | mevzu |
| Volume | 5 |
| Pages | 39-66 |
| Categories | Aristotle, Commentary, De anima, Intellect |
| Author(s) | Musa Duman |
| Publisher(s) | |
| Translator(s) |
| Averroes was fully aware of the fact that Aristotle’s account of intellect as propounded in De Anima was incomplete. This meant that the key facet of Aristotle’s thought was fraught with gaps. Averroes made repeated attempts in his commentaries on De Anima to fill the gaps. The problem for Averroes was this: “if human beings are enmattered entities, how will anything more than sense perception be possible?” Averroes believes that finally in his Long Commentary on De Anima he has achieved a full and coherent account of thinking and understanding that centers on a new notion of the material intellect, according to which, together with the active intellect, there is also a distinct material intellect, numerically one for all human beings. The present article explores in detail this idea of material intellect. It is shown that material intellect, for Averroes, functions as the transpersonal, non-particular and non empirical subject required for the production and containment of universal meanings. The idea seems to aim at connecting consistently the embodied, sensible forms of human cognitive experience with the noetic, conceptual element of knowledge within a basically ontological account. |
{"_index":"bib","_type":"_doc","_id":"5573","_score":null,"_source":{"id":5573,"authors_free":[{"id":6467,"entry_id":5573,"agent_type":"person","is_normalised":1,"person_id":903,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":" Musa Duman","free_first_name":" Musa ","free_last_name":" Duman","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":"Averroes\u2019 Doctrine of Material Intellect in the Long Commentary on the De Anima of Aristotle","title_transcript":"","title_translation":"","main_title":{"title":"Averroes\u2019 Doctrine of Material Intellect in the Long Commentary on the De Anima of Aristotle"},"abstract":"Averroes was fully aware of the fact that Aristotle\u2019s account of intellect \r\nas propounded in De Anima was incomplete. This meant that the key facet of \r\nAristotle\u2019s thought was fraught with gaps. Averroes made repeated attempts \r\nin his commentaries on De Anima to fill the gaps. The problem for Averroes \r\nwas this: \u201cif human beings are enmattered entities, how will anything more \r\nthan sense perception be possible?\u201d Averroes believes that finally in his Long \r\nCommentary on De Anima he has achieved a full and coherent account of thinking and understanding that centers on a new notion of the material intellect, according to which, together with the active intellect, there is also a distinct material intellect, numerically one for all human beings. The present article explores in detail this idea of material intellect. It is shown that material intellect, for Averroes, functions as the transpersonal, non-particular and non empirical subject required for the production and containment of universal meanings. The idea seems to aim at connecting consistently the embodied, sensible forms of human cognitive experience with the noetic, conceptual element of knowledge within a basically ontological account.","btype":3,"date":"2021","language":"English","online_url":"","doi_url":" 10.5281\/zenodo.4604660","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":46,"category_name":"De anima","link":"bib?categories[]=De anima"},{"id":75,"category_name":"Intellect","link":"bib?categories[]=Intellect"}],"authors":[{"id":903,"full_name":"","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5573,"journal_id":null,"journal_name":"mevzu","volume":" 5","issue":"","pages":"39-66"}},"sort":["Averroes\u2019 Doctrine of Material Intellect in the Long Commentary on the De Anima of Aristotle"]}
| Title | Averroes’ Rewrite of Aristotle’s Metaphysics Δ: Establishing the Plain Meaning of the Text in the Middle Commentary |
| Type | Article |
| Language | English |
| Date | 2019 |
| Journal | Recherches de Théologie et Philosophie Médiévales |
| Volume | 86 |
| Issue | 2 |
| Pages | 259–281 |
| Categories | Aristotle, Commentary, Metaphysics |
| Author(s) | Yehuda Halper |
| Publisher(s) | |
| Translator(s) |
| Averroes’ Middle Commentary on Aristotle’s Metaphysics Δ provides a rewrite of Aristotle’s text that was apparently intended to convey the plain meaning of the text to a general, though at least somewhat educated, audience. Such a commentary was necessary because ᾿Usṭāṯ’s ninth-century Arabic translation was insufficient in many respects for conveying Aristotle’s ideas into Arabic. Accordingly, Averroes’ Middle Commentary sought to rephrase and rewrite the text in such a way as to clarify the text, correct apparent errors in it, simplify the text, and add short explanations to it. This article offers a philological characterization of the Middle Commentary that should be an aid for reading the text and comparing it with other commentaries, especially Averroes’ Long Commentary on Aristotle’s Metaphysics Δ. |
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| Title | Averroismi al plurale. La ricezione del Tafsîr kitâb al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d’Aquino |
| Type | Article |
| Language | Italian |
| Date | 2017 |
| Journal | Dianoia |
| Volume | 24 |
| Pages | 15-32 |
| Categories | Aristotle, Commentary, De anima, Averroism, Siger of Brabant, Thomas |
| Author(s) | Federico Minzoni |
| Publisher(s) | |
| Translator(s) |
| A widespread historiographic commonplace, established by Thomas Aquinas himself in his Tractatus de unitate intellectus (1270), takes Siger of Brabant’s Quaestiones in tertium de anima (ca. 1265) to be a latin formulation of Ibn Rušd’s theory of the unity of the material intellect as exposed in the Tafsīr Kitāb al-Nafs (Long Commentary on the De anima, ca. 1186); according to the same view, Aquinas’ philosophy of mind would be the expression of a strongly antiaverroistic – and therefore more orthodox – kind of aristotelianism. Building on a thorough analysis of key texts in Aquinas’ Commentary on the Sentences (1255), I argue in this paper that those who hold Aquinas’ noetic to be anti-averroistic are greatly mistaken: while Siger’s always superficial rushdian inspiration is better understood against the background of a neoplatonic-tinged mind-body dualism clearly at odds with Ibn Rušd’s own strictly peripatetic ontology, Aquinas’ psychology, hylomorfic and not-dualist at its core, is aristotelian mainly inasmuch as it is rushdian. |
{"_index":"bib","_type":"_doc","_id":"5154","_score":null,"_source":{"id":5154,"authors_free":[{"id":5935,"entry_id":5154,"agent_type":"person","is_normalised":1,"person_id":1682,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Federico Minzoni","free_first_name":"Federico","free_last_name":"Minzoni","norm_person":{"id":1682,"first_name":"Federico","last_name":"Minzoni","full_name":"Federico Minzoni","short_ident":"","is_classical_name":null,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":null,"link":"bib?authors[]=Federico Minzoni"}}],"entry_title":"Averroismi al plurale. La ricezione del Tafs\u00eer kit\u00e2b al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d\u2019Aquino","title_transcript":"","title_translation":"","main_title":{"title":"Averroismi al plurale. La ricezione del Tafs\u00eer kit\u00e2b al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d\u2019Aquino"},"abstract":"A widespread historiographic commonplace, established by Thomas Aquinas himself in his Tractatus de unitate intellectus (1270), takes Siger of Brabant\u2019s Quaestiones in tertium de anima (ca. 1265) to be a latin formulation of Ibn Ru\u0161d\u2019s theory of the unity of the material intellect as exposed in the Tafs\u012br Kit\u0101b al-Nafs (Long Commentary on the De anima, ca. 1186); according to the same view, Aquinas\u2019 philosophy of mind would be the expression of a strongly antiaverroistic \u2013 and therefore more orthodox \u2013 kind of aristotelianism. Building on a thorough analysis of key texts in Aquinas\u2019 Commentary on the Sentences (1255), I argue in this paper that those who hold Aquinas\u2019 noetic to be anti-averroistic are greatly mistaken: while Siger\u2019s always superficial rushdian inspiration is better understood against the background of a neoplatonic-tinged mind-body dualism clearly at odds with Ibn Ru\u0161d\u2019s own strictly peripatetic ontology, Aquinas\u2019 psychology, hylomorfic and not-dualist at its core, is aristotelian mainly inasmuch as it is rushdian. ","btype":3,"date":"2017","language":"Italian","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":46,"category_name":"De anima","link":"bib?categories[]=De anima"},{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"},{"id":57,"category_name":"Siger of Brabant","link":"bib?categories[]=Siger of Brabant"},{"id":51,"category_name":"Thomas","link":"bib?categories[]=Thomas"}],"authors":[{"id":1682,"full_name":"Federico Minzoni","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5154,"journal_id":null,"journal_name":"Dianoia","volume":"24","issue":"","pages":"15-32"}},"sort":["Averroismi al plurale. La ricezione del Tafs\u00eer kit\u00e2b al-nafs di Ibn Rushd nel Commento alle Sentenze di Tommaso d\u2019Aquino"]}
| Title | Averroès et l'intellect matériel diaphane - Remarques sur une analogie variable |
| Type | Article |
| Language | French |
| Date | 2018 |
| Journal | Recherches de Théologie et Philosophie Médiévales |
| Volume | 85 |
| Issue | 2 |
| Pages | 261–284 |
| Categories | Commentary, De anima |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
| This paper studies the analogy set forth by Averroes in his Great Commentary on the De anima between the material intellect and the transparent medium. The overall context of the present inquiry is the 'question of Theophrastus' concerning the nature of the material intellect. The paper argues that the analogy between material intellect and transparent medium arises because, just like the transparent medium, the material intellect’s functioning requires a prior actualization: just as colors shine through the transparent medium only insofar as it is itself actually illuminated, the material intellect can receive intelligible forms only insofar as it is fundamentally actualized by the agent intellect. The aim of this paper is thus to reconsider the nature of the material intellect’s potency and its formal relation to the agent intellect. |
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| Title | Averroës's Search: The Aesthetics of Failure as a Starting Point for Writing |
| Type | Article |
| Language | English |
| Date | 2020 |
| Journal | Variaciones Borges |
| Volume | 49 |
| Pages | 257-282 |
| Categories | Borges, Poetics, Commentary |
| Author(s) | Hernán Martínez Millán |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/27034385 |
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| Title | Boèce, Averroès et Abū al-Barakāt al-Baġdādī. Témoins des écrits de Thémistius sur les Topiques d'Aristote |
| Type | Article |
| Language | French |
| Date | 2007 |
| Journal | Arabic Sciences and Philosophy |
| Volume | 17 |
| Issue | 2 |
| Pages | 203–265 |
| Categories | Transmission, Commentary, Themistius, Logic, Aristotle |
| Author(s) | Ahmad Hasnawi |
| Publisher(s) | |
| Translator(s) |
| Aristotle's Topics, and especially, as far as the subject of this study is concerned, their central books (II-VII), played a role of central importance both in the medieval Latin and in the Arabic logical tradition. This did not occur without transformations, which affected the nature and the function of the loci of which these books set forth the theory. One of the most visible signposts of this tradition of re-elaboration of the Topics is represented by Themistius (ob. c. 388), to whom both Boethius and Averroes refer. Yet no work by Themistius on the Topics has come down to us in Greek. With a view to reconstructing the work(s) of this author, we have here collected and translated the passages that are attributed to him explicitly (with the exception of one of them) in Averroes' Middle Commentary on the Topics, comparing them, where necessary, to the testimonies collected by Boethius in his De topicis differentiis. In addition - and this is a new element added to the file - we show that the Themistian classification of loci was taken up by Abū al-Barakāt al-Baġdādī (ob. after 1164), author of a philosophical summa entitled al-Kitāb al-muʿtabar (The meditated book). These three testimonies are all the more precious in that they are independent of one another. The study of the chapter in the logical part of al-Kitāb al-muʿtabar, containing the Themistian classification of loci, of which a corrected text with translation is offered, shows that one finds in it some of the most singular aspects of this classification, as it appears in Boethius. Abū al-Barakāt al-Baġdādī thus reveals himself to be closer than Averroes to the testimony of Boethius. This suggests the idea of a double redaction by Themistius of the classification of loci: one, more concentrated, comes from an introduction to the paraphrase of the central books of the Topics, which may have inspired Averroes; the other, more extensive, which will have been part of an original work, and inspired the classifications of Boethius and of Abū al-Barakāt al-Baġdādī. |
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| Title | Comentario mayor al libro 'Acerca del alma' de Aristóteles. Traducción parcial |
| Translation | Averroes' Long Commentary on Aristotles' De Anima. A Partial Translation |
| Type | Article |
| Language | undefined |
| Date | 2005 |
| Journal | Anales del Seminario de Historia de la Filosofía |
| Volume | 22 |
| Pages | 65–109 |
| Categories | Psychology, Commentary, Aristotle |
| Author(s) | Averroes , |
| Publisher(s) | |
| Translator(s) | Josep Puig Montada |
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| Title | De elementis traditionalibus justitiae in primaeva schola franciscana |
| Type | Article |
| Language | Latin |
| Date | 1950 |
| Journal | Franciscan Studies |
| Volume | 10 |
| Issue | 2 |
| Pages | 164-185 |
| Categories | Ethics, Aristotle, Tradition and Reception, Commentary |
| Author(s) | Hermenegildos Lio |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/41974421 |
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| Title | De l’ὑπόκρισις au أخذ بالوجوه. L’interprétation de l’action oratoire par Averroès dans le Commentaire moyen à la Rhétorique d’Aristote |
| Transcription | De l’hypokrisis au akhdh bi-l-wujûd. L’interprétation de l’action oratoire par Averroès dans le commentaire moyen à la Rhétorique d’Aristote |
| Type | Article |
| Language | French |
| Date | 2015 |
| Journal | Studia Graeco-Arabica |
| Volume | 5 |
| Pages | 59-76 |
| Categories | Aristotle, Rhetoric, Commentary |
| Author(s) | Frédérique Woerther |
| Publisher(s) | |
| Translator(s) |
| The notion of ὑπόκρισις (hypokrisis) was employed for the first time with the meaning of “rhetorical delivery” in Aristotle’s Rhetoric, where it is the target of a short and highly critical analysis. A practice borrowed directly from the theatre, and apparently resistant to any form of technicisation that might give it a legitimate place alongside the other means of rhetorical persuasion, ὑπόκρισις (hypokrisis) was nevertheless extremely effective–as Aristotle acknowledged with undisguised irritation. In the face of Aristotle’s ambivalence, and torn between a purist and idealist conception of rhetoric on the one hand, and the contemporary reality of speech, which required him to recognise a practice of which he could not approve, on the other, what was Averroes’ attitude in his Middle Commentary on the Rhetoric? Dependent on the Arabic version of the Rhetoric where the term ὑπόκρισις (hypokrisis) was – with one exception – translated by the expression أخذ بالوجوه (aḫḏ bi-l-wuǧūh) – “the taking of faces” –, has Averroes followed Aristotle in his hesitations and reticences? Or has he instead chosen to legitimise the use of hypokrisis in rhetorical technique? The analysis of the Rushdian interpretation of the ‘taking of faces’ will allow a better understanding of Averroes’ exegetical method, and grasp of what it meant, to him, to be faithful to the First Master. |
{"_index":"bib","_type":"_doc","_id":"2050","_score":null,"_source":{"id":2050,"authors_free":[{"id":2495,"entry_id":2050,"agent_type":"person","is_normalised":1,"person_id":1286,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fr\u00e9d\u00e9rique Woerther","free_first_name":"Fr\u00e9d\u00e9rique","free_last_name":"Woerther","norm_person":{"id":1286,"first_name":"Fr\u00e9d\u00e9rique","last_name":"Woerther","full_name":"Fr\u00e9d\u00e9rique Woerther","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/13670932X","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]=Fr\u00e9d\u00e9rique Woerther"}}],"entry_title":"De l\u2019\u1f51\u03c0\u03cc\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2 au \u0623\u062e\u0630 \u0628\u0627\u0644\u0648\u062c\u0648\u0647. L\u2019interpr\u00e9tation de l\u2019action oratoire par Averro\u00e8s dans le Commentaire moyen \u00e0 la Rh\u00e9torique d\u2019Aristote","title_transcript":"De l\u2019hypokrisis au akhdh bi-l-wuj\u00fbd. L\u2019interpr\u00e9tation de l\u2019action oratoire par Averro\u00e8s dans le commentaire moyen \u00e0 la Rh\u00e9torique d\u2019Aristote","title_translation":"","main_title":{"title":"De l\u2019\u1f51\u03c0\u03cc\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2 au \u0623\u062e\u0630 \u0628\u0627\u0644\u0648\u062c\u0648\u0647. L\u2019interpr\u00e9tation de l\u2019action oratoire par Averro\u00e8s dans le Commentaire moyen \u00e0 la Rh\u00e9torique d\u2019Aristote"},"abstract":"The notion of \u1f51\u03c0\u03cc\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2 (hypokrisis) was employed for the first time with the meaning of \u201crhetorical delivery\u201d in Aristotle\u2019s Rhetoric, where it is the target of a short and highly critical analysis. A practice borrowed directly from the theatre, and apparently resistant to any form of technicisation that might give it a legitimate place alongside the other means of rhetorical persuasion, \u1f51\u03c0\u03cc\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2 (hypokrisis) was nevertheless extremely effective\u2013as Aristotle acknowledged with undisguised irritation. In the face of Aristotle\u2019s ambivalence, and torn between a purist and idealist conception of rhetoric on the one hand, and the contemporary reality of speech, which required him to recognise a practice of which he could not approve, on the other, what was Averroes\u2019 attitude in his Middle Commentary on the Rhetoric? Dependent on the Arabic version of the Rhetoric where the term \u1f51\u03c0\u03cc\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2 (hypokrisis) was \u2013 with one exception \u2013 translated by the expression \u0623\u062e\u0630 \u0628\u0627\u0644\u0648\u062c\u0648\u0647 (a\u1e2b\u1e0f bi-l-wu\u01e7\u016bh) \u2013 \u201cthe taking of faces\u201d \u2013, has Averroes followed Aristotle in his hesitations and reticences? Or has he instead chosen to legitimise the use of hypokrisis in rhetorical technique? The analysis of the Rushdian interpretation of the \u2018taking of faces\u2019 will allow a better understanding of Averroes\u2019 exegetical method, and grasp of what it meant, to him, to be faithful to the First Master.","btype":3,"date":"2015","language":"French","online_url":"","doi_url":"","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":48,"category_name":"Rhetoric","link":"bib?categories[]=Rhetoric"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"}],"authors":[{"id":1286,"full_name":"Fr\u00e9d\u00e9rique Woerther","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":2050,"journal_id":null,"journal_name":"Studia Graeco-Arabica","volume":"5","issue":null,"pages":"59-76"}},"sort":["De l\u2019\u1f51\u03c0\u03cc\u03ba\u03c1\u03b9\u03c3\u03b9\u03c2 au \u0623\u062e\u0630 \u0628\u0627\u0644\u0648\u062c\u0648\u0647. L\u2019interpr\u00e9tation de l\u2019action oratoire par Averro\u00e8s dans le Commentaire moyen \u00e0 la Rh\u00e9torique d\u2019Aristote"]}