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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Title | Ibn Rushd et sa critique d'Ibn Bājja (dans le Grand commentaire sur le De anima) |
Type | Book Section |
Language | French |
Date | 2011 |
Published in | La lumière de l'intellect. La pensée scientifique et philosophique d'Averroès dans son temps. Actes du IVe colloque international de la SIHSPAI (Société internationale d'histoire des sciences et de la philosophie arabes et islamiques). Cordoue, 9–12 décembre 1998 |
Pages | 405–418 |
Categories | Ibn Bāǧǧa, Psychology, Commentary, De anima |
Author(s) | Jules Janssens |
Publisher(s) | |
Translator(s) |
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Title | Avempace - ratio de quiditate. Thomas Aquinas's Critique of an Argument for the Natural Knowability of Separate Substances |
Type | Book Section |
Language | English |
Date | 2006 |
Published in | Wissen über Grenzen. Arabisches Wissen und lateinisches Mittelalter |
Pages | 569–590 |
Categories | Psychology, Ibn Bāǧǧa, Aquinas |
Author(s) | David Wirmer |
Publisher(s) | |
Translator(s) |
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Title | Post Avicennian Philosophy in the Muslim West: Ibn Bâjja, Ibn Rushd and Ibn Khaldûn on Veridical Dreams and Prophecy |
Type | Book Section |
Language | English |
Date | 2018 |
Published in | Islamic Philosophy from the 12th to the 14th Century |
Pages | 211–230 |
Categories | Ibn Bāǧǧa, Psychology, Aristotle, Transmission |
Author(s) | Luis Xavier López-Farjeat |
Publisher(s) | |
Translator(s) |
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Title | Raison et foi ou raison et Loi. Le philosophe et la cité selon Averroès, d'après al-Fârâbî et Ibn Bajja (Avempace) |
Type | Book Section |
Language | French |
Date | 2012 |
Published in | The Medieval Paradigm. Religious Thought and Philosophy |
Pages | 381–416 |
Categories | Law, Ibn Bāǧǧa, al-Fārābī |
Author(s) | Marc Geoffroy |
Publisher(s) | |
Translator(s) |
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Title | ’Active Intellect’ in Avempace and Averroës: An Interpretative Issue |
Type | Article |
Language | English |
Date | 2016 |
Journal | Synthesis Philosophica |
Volume | 62 |
Issue | 2 |
Pages | 345–358 |
Categories | Ibn Bāǧǧa, De anima, Psychology |
Author(s) | Daniel Bučan |
Publisher(s) | |
Translator(s) |
This essay is about the understanding of the notion of active intellect in Ibn Bāǧǧa (Avempace) and Ibn Rushd (Averroës). The traditional interpretation of both Avempace’s and Averroës’ concept of active intellect is that they both understand it as the lowest celestial intelligence which is dator formarum, and that man thinks and cognizes intelligibles only by “connecting” with it in a quasi-mystic way; cognition being the active intellect’s granting ideas (formae or concepts) to man’s intellect. The author believes that both in Avempace’s and Averroës’ theory of cognition the notion of active intellect is only the highest function of human intellect, not a celestial entity. Based on such a presumption, as well as on the analysis of his theory, Avempace’s notion of iṭṭiṣāl bi-’aql fa’āl is interpreted not as a kind of mystic “conjunction” or “union” with a separate celestial entity, but as reaching the highest level of man’s intellect function in the continuity of the process of thinking. The same goes for Averroës’ theory, which is quite clearly presented in his Epistle on the Possibility of Conjunction with the Active Intellect, where one can find practically direct confirmation for such an interpretation, because Averroës says that “conjunction with it seems to resemble more the conjunction of form in matter than it does the conjunction of agent with effect. The well-known difference between agent and effect is that the agent is external, but here there is no external agent”, or that active intellect “conjoins with us from the outset by conjunction of in-existence”. The author concludes that the issue of the active intellect in Islamic philosophy is not disambiguous – for different thinkers it was a different concept – only the function of the active intellect is always one and the same: producing ideas. |
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