| 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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| Title | Vision béatifique et séparation de l'intellect au début du XIVe siècle. Pour Averroès ou contre Thomas d'Aquin? |
| Type | Article |
| Language | French |
| Date | 2006 |
| Journal | Freiburger Zeitschrift für Philosophie und Theologie |
| Volume | 53 |
| Pages | 310–342 |
| Categories | Averroism, Aquinas |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
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| Title | Les sources et le sens de l'anti-averroïsme de Thomas de Strasbourg |
| Type | Article |
| Language | French |
| Date | 2006 |
| Journal | Revue des sciences philosophiques et théologiques |
| Volume | 90 |
| Issue | 4 |
| Pages | 641–663 |
| Categories | Averroism |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
| In his commnentary on the Sentences (book II, dist. XVII, q. 1), doubtless read at Paris between 1335 and 1337, Thomas de Strasbourg († 1357) contests in a dense and singular fashion the noetic of Averroes and the Averroists. His reading depends at once upon two figures. First, Giles of Rome, who denounces in the theory of the continuatio a feature that makes of the image the second subject-substrate of the intelligible. Second, Durandus of Saint-Pourçain, who with Hervé Nédellec, opposes to the Commentator a novel perspective of the subject applied to man. This paper studies this theoretical pro-duction as it bears witness to the dynamism of the quarrel over Averroism and which enlists Thomas of Strasbourg in this long chronicle in which the modern notion of sub-jectivity is worked out. |
| Online Access | https://www.jstor.org/stable/44408930 |
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| Title | Perfection de la philosophie ou philosophe parfait?. Jean de Jandun lecteur d'Averroès |
| Type | Article |
| Language | French |
| Date | 2001 |
| Journal | Recherches de théologie et philosophie médiévales |
| Volume | 68 |
| Pages | 310–348 |
| Categories | Averroism |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
| L'article examine la reprise que le « prince des Averroïstes » Jean de Jandun (ca. 1285–1328) fait de cette phrase délicate d'Averroès, tirée de son Grand Commentaire du De anima d'Aristote : « forte igitur philosophia invenitur in maiori parte subiecti in omni tempore ». On cherche à montrer par l'analyse des textes que l'interprétation du maître ès arts s'écarte radicalement de la pensée du Cordouan qu'il prétend suivre. Tandis qu'Averroès suppose l'existence continue d'au moins un philosophe dans le monde, Jean de Jandun, rejetant comme irréaliste l'idée d'un homme parfait en qui s'incarnerait tout le savoir, et tributaire d'une erreur de traduction arabo-latine qui donne « sujet » pour « lieu », soutient qu'il n'y a chaque fois de perfection que si l'on totalise tous les savoirs particuliers des différents penseurs en activité sur la terre. Autrement dit, la philosophie est parfaite, certes, mais il n'y a pas de philosophe parfait. C'est coniunctim que la science est achevée, et non pas divisim. Un tel constat, qui rapproche l'analyse de Jean de celle menée par Dante au début de sa Monarchia, permet deux révisions : d'une part, l'idée d'un « averroïsme » latin réactionnaire, se contentant de répéter les paroles du maître, est à revoir ; d'autre part, cela signifie qu'il n'y a pas chez Jean les bases théoriques de l'idéal éthico-intellectualiste dont l'historiographie moderne assure qu'il en fut le champion parisien. |
| Online Access | https://www.jstor.org/stable/26170063 |
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| Title | Les sources et le sens de l'anti-averroïsme de Thomas de Strasbourg |
| Type | Article |
| Language | French |
| Date | 2006 |
| Journal | Revue des sciences philosophiques et théologiques |
| Volume | 90 |
| Issue | 4 |
| Pages | 641–663 |
| Categories | Averroism |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
| In his commnentary on the Sentences (book II, dist. XVII, q. 1), doubtless read at Paris between 1335 and 1337, Thomas de Strasbourg († 1357) contests in a dense and singular fashion the noetic of Averroes and the Averroists. His reading depends at once upon two figures. First, Giles of Rome, who denounces in the theory of the continuatio a feature that makes of the image the second subject-substrate of the intelligible. Second, Durandus of Saint-Pourçain, who with Hervé Nédellec, opposes to the Commentator a novel perspective of the subject applied to man. This paper studies this theoretical pro-duction as it bears witness to the dynamism of the quarrel over Averroism and which enlists Thomas of Strasbourg in this long chronicle in which the modern notion of sub-jectivity is worked out. |
| Online Access | https://www.jstor.org/stable/44408930 |
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| 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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| Title | Perfection de la philosophie ou philosophe parfait?. Jean de Jandun lecteur d'Averroès |
| Type | Article |
| Language | French |
| Date | 2001 |
| Journal | Recherches de théologie et philosophie médiévales |
| Volume | 68 |
| Pages | 310–348 |
| Categories | Averroism |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
| L'article examine la reprise que le « prince des Averroïstes » Jean de Jandun (ca. 1285–1328) fait de cette phrase délicate d'Averroès, tirée de son Grand Commentaire du De anima d'Aristote : « forte igitur philosophia invenitur in maiori parte subiecti in omni tempore ». On cherche à montrer par l'analyse des textes que l'interprétation du maître ès arts s'écarte radicalement de la pensée du Cordouan qu'il prétend suivre. Tandis qu'Averroès suppose l'existence continue d'au moins un philosophe dans le monde, Jean de Jandun, rejetant comme irréaliste l'idée d'un homme parfait en qui s'incarnerait tout le savoir, et tributaire d'une erreur de traduction arabo-latine qui donne « sujet » pour « lieu », soutient qu'il n'y a chaque fois de perfection que si l'on totalise tous les savoirs particuliers des différents penseurs en activité sur la terre. Autrement dit, la philosophie est parfaite, certes, mais il n'y a pas de philosophe parfait. C'est coniunctim que la science est achevée, et non pas divisim. Un tel constat, qui rapproche l'analyse de Jean de celle menée par Dante au début de sa Monarchia, permet deux révisions : d'une part, l'idée d'un « averroïsme » latin réactionnaire, se contentant de répéter les paroles du maître, est à revoir ; d'autre part, cela signifie qu'il n'y a pas chez Jean les bases théoriques de l'idéal éthico-intellectualiste dont l'historiographie moderne assure qu'il en fut le champion parisien. |
| Online Access | https://www.jstor.org/stable/26170063 |
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| Title | Vision béatifique et séparation de l'intellect au début du XIVe siècle. Pour Averroès ou contre Thomas d'Aquin? |
| Type | Article |
| Language | French |
| Date | 2006 |
| Journal | Freiburger Zeitschrift für Philosophie und Theologie |
| Volume | 53 |
| Pages | 310–342 |
| Categories | Averroism, Aquinas |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
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