{"_index":"bib","_type":"_doc","_id":"1521","_score":null,"_source":{"id":1521,"authors_free":[{"id":1747,"entry_id":1521,"agent_type":"person","is_normalised":1,"person_id":844,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Rafael Ram\u00f3n Guerrero","free_first_name":"Rafael Ram\u00f3n","free_last_name":"Guerrero","norm_person":{"id":844,"first_name":"Rafael","last_name":"Ram\u00f3n Guerrero","full_name":"Rafael Ram\u00f3n Guerrero","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/105670229X","viaf_url":"https:\/\/viaf.org\/viaf\/73930694","db_url":"","from_claudius":1,"link":"bib?authors[]=Rafael Ram\u00f3n Guerrero"}}],"entry_title":"Veritas filia temporis en Averroes. Comentario a Metaf\u00edsica II, 1","title_transcript":null,"title_translation":null,"main_title":{"title":"Veritas filia temporis en Averroes. Comentario a Metaf\u00edsica II, 1"},"abstract":null,"btype":2,"date":"2011","language":"Portuguese","online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"}],"authors":[{"id":844,"full_name":"Rafael Ram\u00f3n Guerrero","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1521,"section_of":211,"pages":"431\u2013442","is_catalog":null,"book":{"id":211,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"La lumi\u00e8re de l'intellect. La pens\u00e9e scientifique et philosophique d'Averro\u00e8s dans son temps. Actes du IVe colloque international de la SIHSPAI (Soci\u00e9t\u00e9 internationale d'histoire des sciences et de la philosophie arabes et islamiques). Cordoue, 9\u201312 d\u00e9cembre 1998","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2011","edition_no":null,"free_date":"2011","abstract":null,"republication_of":null,"online_url":null,"online_resources":null,"translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":null,"doi_url":null,"book":{"id":211,"pubplace":"Leuven","publisher":"Peeters","series":"Ancient and Classical Sciences and Philosophy","volume":null,"edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":["Veritas filia temporis en Averroes. Comentario a Metaf\u00edsica II, 1"]}

{"_index":"bib","_type":"_doc","_id":"1514","_score":null,"_source":{"id":1514,"authors_free":[{"id":1740,"entry_id":1514,"agent_type":"person","is_normalised":1,"person_id":919,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"David B. Twetten","free_first_name":"David B.","free_last_name":"Twetten","norm_person":{"id":919,"first_name":"David B.","last_name":"Twetten","full_name":"David B. Twetten","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/156465876","viaf_url":"https:\/\/viaf.org\/viaf\/105722162","db_url":"","from_claudius":1,"link":"bib?authors[]=David B. Twetten"}}],"entry_title":"Where is Averroes's Physical Proof of God's Existence?","title_transcript":null,"title_translation":null,"main_title":{"title":"Where is Averroes's Physical Proof of God's Existence?"},"abstract":null,"btype":2,"date":"2011","language":"English","online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":37,"category_name":"Physics","link":"bib?categories[]=Physics"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"}],"authors":[{"id":919,"full_name":"David B. Twetten","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1514,"section_of":211,"pages":"345\u2013357","is_catalog":null,"book":{"id":211,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"La lumi\u00e8re de l'intellect. La pens\u00e9e scientifique et philosophique d'Averro\u00e8s dans son temps. Actes du IVe colloque international de la SIHSPAI (Soci\u00e9t\u00e9 internationale d'histoire des sciences et de la philosophie arabes et islamiques). Cordoue, 9\u201312 d\u00e9cembre 1998","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2011","edition_no":null,"free_date":"2011","abstract":null,"republication_of":null,"online_url":null,"online_resources":null,"translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":null,"doi_url":null,"book":{"id":211,"pubplace":"Leuven","publisher":"Peeters","series":"Ancient and Classical Sciences and Philosophy","volume":null,"edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":["Where is Averroes's Physical Proof of God's Existence?"]}

{"_index":"bib","_type":"_doc","_id":"5077","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5077,"authors_free":[{"id":5838,"entry_id":5077,"agent_type":"person","is_normalised":1,"person_id":919,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"David Twetten","free_first_name":"David","free_last_name":"Twetten ","norm_person":{"id":919,"first_name":"David B.","last_name":"Twetten","full_name":"David B. Twetten","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/156465876","viaf_url":"https:\/\/viaf.org\/viaf\/105722162","db_url":"","from_claudius":1,"link":"bib?authors[]=David B. Twetten"}}],"entry_title":"Whose Prime Mover is More (un)Aristotelian, Broadie\u2019s, Berti\u2019s or Averroes\u2019?","title_transcript":"","title_translation":"","main_title":{"title":"Whose Prime Mover is More (un)Aristotelian, Broadie\u2019s, Berti\u2019s or Averroes\u2019?"},"abstract":"","btype":2,"date":"2019","language":"English","online_url":"","doi_url":"","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":19,"category_name":"Cosmology","link":"bib?categories[]=Cosmology"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":35,"category_name":"Modern Readings","link":"bib?categories[]=Modern Readings"}],"authors":[{"id":919,"full_name":"David B. Twetten","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5077,"section_of":5070,"pages":"345\u2013390","is_catalog":null,"book":{"id":5070,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"no language selected","title":"La philosophie arabe \u00e0 l\u2019\u00e9tude. Sens, limites et d\u00e9fis d\u2019une discipline moderne. Studying Arabic Philosophy: Meaning, Limits and Challenges of a Modern Discipline","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2019","edition_no":null,"free_date":null,"abstract":"What is the current state of the study of Arabic philosophy? This book provides an overview of the situation. The aim is to draw up a first assessment of the research carried out in the field of Arabic philosophy, reconsidering the historiography and the nomenclature, and examining the subjects and objectives, as well as the methods of analysis that have commonly been used. We also present studies - on authors, traditions and concepts - that show how work is progressing, what tensions persist, and what the prospects are.","republication_of":0,"online_url":"","online_resources":null,"translation_of":"0","new_edition_of":"0","is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":"","doi_url":"","book":{"id":5070,"pubplace":"Paris","publisher":"Librairie philosophique J. Vrin","series":"Sic et non","volume":"37","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["Whose Prime Mover is More (un)Aristotelian, Broadie\u2019s, Berti\u2019s or Averroes\u2019?"]}

{"_index":"bib","_type":"_doc","_id":"1537","_score":null,"_source":{"id":1537,"authors_free":[{"id":1764,"entry_id":1537,"agent_type":"person","is_normalised":1,"person_id":905,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Peter Adamson","free_first_name":"Peter","free_last_name":"Adamson","norm_person":{"id":905,"first_name":"Peter","last_name":"Adamson","full_name":"Peter Adamson","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/139896104","viaf_url":"https:\/\/viaf.org\/viaf\/29826916","db_url":"","from_claudius":1,"link":"bib?authors[]=Peter Adamson"}}],"entry_title":"Ya\u1e25y\u00e1 ibn \u02bfAd\u012b and Averroes on Metaphysics Alpha Elatton","title_transcript":null,"title_translation":null,"main_title":{"title":"Ya\u1e25y\u00e1 ibn \u02bfAd\u012b and Averroes on Metaphysics Alpha Elatton"},"abstract":"This paper examines and compares two commentaries on Aristotle Metaphyics, Alpha Elatton. In the Arabic tradition this was considered to be the first book of the Metaphysics, and it accordingly acquired more importance than it is usually given today. After giving a brief resume of Elatton and its transmission into Arabic, the paper discusses the commentaries of Ya\u1e25y\u00e1 ibn \u02bfAd\u012b, a Christian commentator of the Baghdad School, and by Averroes. it is argued that these two commentaries show rather different conceptions of Elatton as a text, and metaphysics as a science. In the final section Averroes' commentary on Elatton is shown to resonate strongly with Averroes' famous Decisive Treatise. Concluding remarks consider the question of how Averroes' project as a commentator related to that of the Baghdad School.","btype":3,"date":"2010","language":"English","online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"}],"authors":[{"id":905,"full_name":"Peter Adamson","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":1537,"journal_id":null,"journal_name":"Documenti e studi sulla tradizione filosofica medievale","volume":"21","issue":null,"pages":"343\u2013374"}},"sort":["Ya\u1e25y\u00e1 ibn \u02bfAd\u012b and Averroes on Metaphysics Alpha Elatton"]}

{"_index":"bib","_type":"_doc","_id":"5582","_score":null,"_source":{"id":5582,"authors_free":[{"id":6480,"entry_id":5582,"agent_type":"person","is_normalised":1,"person_id":903,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fevzi Yi\u011fit","free_first_name":"Fevzi","free_last_name":"Yi\u011fit","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":"\u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin neden ve sonu\u00e7lar\u0131","title_transcript":"","title_translation":"The reasons for and the consequences of Averroes\u2019 saying essence to God","main_title":{"title":"\u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin neden ve sonu\u00e7lar\u0131"},"abstract":"Bu makalede, \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin g\u00f6rece neden ve sonu\u00e7lar\u0131 konu edilmektedir. B\u00f6ylece \u0130bn R\u00fc\u015fd \u00f6rne\u011finden hareketle, filozoflar\u0131n Tanr\u0131 telakkilerinin asl\u0131nda metafizi\u011fin konusuyla do\u011frudan ba\u011flant\u0131l\u0131 oldu\u011fu g\u00f6sterilmek istenmektedir. Makalede bilkuvve-bilfiil, cevher-araz, varl\u0131k-m\u00e2hiyet, madde-s\u00fbret ve te\u015fk\u00eek gibi g\u00fc\u00e7l\u00fc felsef\u00ee ayr\u0131mlara ihtiya\u00e7 duyulduk\u00e7a ba\u015fvurulacakt\u0131r. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re mevcut\/var olan ara\u015ft\u0131rmas\u0131 temelde bir cevher ara\u015ft\u0131rmas\u0131d\u0131r. Mevcut kavram\u0131 cevherin \u00fcst\u00fcnde yer alan daha \u00fcst bir varl\u0131k seviyesini temsil etmese de kapsam\u0131n\u0131n geni\u015fli\u011fi y\u00fcz\u00fcnden cevherden daha \u00fcst bir kavramd\u0131r. Oysaki \u0130bn S\u00een\u00e2\u2019ya g\u00f6re mevcut, cevherden daha \u00fcst bir varl\u0131k seviyesini kar\u015f\u0131lar ve bu y\u00fczden mevcut ara\u015ft\u0131rmas\u0131 sadece cevher ara\u015ft\u0131rmas\u0131na hasredilemez. Dolay\u0131s\u0131yla ona g\u00f6re metafizi\u011fin konusu cevher olmas\u0131 a\u00e7\u0131s\u0131ndan cevher de\u011fildir. \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin muhtemel nedenleri \u015funlard\u0131r: Birincisi, Tanr\u0131 b\u00fct\u00fcn mevcudat i\u00e7erisinde cevher tan\u0131m\u0131na en uygun oland\u0131r. \u0130kincisi onun mevcut kavram\u0131n\u0131 -di\u011fer anlamlar\u0131n\u0131 ak\u0131lda tutmak kayd\u0131yla- d\u0131\u015f d\u00fcnyada ger\u00e7ekli\u011fi olmayan zihinsel bir kavram yani cins olarak kabul etmesi dolay\u0131s\u0131yla sadece cevhere ger\u00e7eklik tan\u0131m\u0131\u015f olmas\u0131d\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, g\u00f6ksel cisimlerin sonsuz bir bi\u00e7imde hareket etti\u011fi d\u00fc\u015f\u00fcncesidir. D\u00f6rd\u00fcnc\u00fcs\u00fc t\u00fcmeller ve ayr\u0131k mevcutlar ile hissedilir ferdi cevherler aras\u0131ndaki ili\u015fkiye dair g\u00f6r\u00fc\u015f\u00fcd\u00fcr. \u0130bn R\u00fc\u015fd Aristoteles\u2019i takiben t\u00fcmellerin ve idealar\u0131n ferdi cevherlerin varolu\u015funda katk\u0131s\u0131 olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr. \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin muhtemel sonu\u00e7lar\u0131ysa \u015funlard\u0131r: Birincisi onun din felsefe ili\u015fkisine dair yazd\u0131\u011f\u0131 Fasl\u00fc\u2019l-mak\u00e2l ve el-Ke\u015ff an men\u00e2hic\u00fc\u2019ledille kitaplar\u0131nda Tanr\u0131 hakk\u0131nda tak\u0131nd\u0131\u011f\u0131 Hanbeli tav\u0131rd\u0131r. \u0130kincisi asl\u0131nda yukar\u0131da sebep olarak zikredilen burada ise sonu\u00e7 olarak dile getirilebilecek d\u00f6ng\u00fcsel bir \u015feydir. Yani g\u00f6k cisimleri ve \u00e2lemi ezeli olarak kabul etmek Tanr\u0131\u2019ya cevher denmesine sebep olurken Tanr\u0131\u2019ya cevher denmesi de \u00e2lemin Tanr\u0131\u2019n\u0131n etkisiyle ancak O\u2019ndan ayr\u0131 ve kopuk olarak mevcut olmas\u0131 fikrini sonu\u00e7 vermektedir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc sud\u00fbr ve yoktan yaratma doktrinlerini reddetmesidir. Yoktan yaratmay\u0131 reddi ise -antik filozoflar\u0131n da a\u00e7\u0131k\u00e7a dile getirdi\u011fi \u00fczere- \u201csalt yoklu\u011fun varl\u0131\u011f\u0131n kayna\u011f\u0131 olamayaca\u011f\u0131 \u201c\u015feklindeki genel bir ontolojik ilkeye dayanmaktad\u0131r.\r\n \r\nThis article deals with the relative reasons and consequences of Averroes\u2019 saying God the essence. Thus, based on the example of Averroes, it is desired to show that the philosophers\u2019 conception of God is actually directly related to the subject of metaphysics. The distinctions between potential and actual, being-essence and matter-form, which are thought to have strong forms of explanation, will be applied when needed. According to Averroes, his research of being is basically an investigation of essence. Although the concept of being\/existence does not represent a higher level of being above the substance, it takes place in metaphysics as a higher concept with different meanings. However, according to Ibn Avicenna, the existing meets a higher level of being than the substance, and therefore its inquiry cannot be only the one for substance. Therefore, according to him, the subject of metaphysics is not a substance qua substance. In short, the possible reasons for Averroes to call God essence are as follows: First, God is the most suitable for the definition of essence in all existence. The second is that, keeping other meanings of being in mind, he accepted the concept of \u201cmawj\u016bd\u201d as a mental concept that has no reality in the external world, that is, as a genus, and therefore only recognized the substance as reality. The third is the idea that the celestial bodies move endlessly. The fourth is his view on the relationship between universals and discrete entities and tangible individual essences. Following Aristotle, Averroes thinks that universals and ideas do not contribute to the existence of individual essences. The possible consequences of Averroes\u2019 calling God a substance are as follows: The first is his Hanbal\u012b attitude towards God in his books Fasl al-maq\u0101l and al-Kashf an man\u0101hij al-adilla, which he wrote on the relationship between religion and philosophy. Secondly, what was mentioned above as a cause, is a cyclical thing that can be expressed as a result here. In other words, while accepting the celestial bodies and the universe as eternal, causes God to be called essence, calling God essence results in the idea that the universe exists only apart and disconnected from him under the influence of God. The third is his rejection of the doctrines of creation out of nothing and sud\u016br (emanation). The refusal to create out of nothing is based on a general ontological principle -as the ancient philosophers openly expressed- \u201cabsolute absence cannot be the source of existence\u201d.","btype":3,"date":"2021","language":"Turkish","online_url":"","doi_url":"https:\/\/doi.org\/20.500.11787\/6522","ti_url":"","categories":[{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"},{"id":19,"category_name":"Cosmology","link":"bib?categories[]=Cosmology"}],"authors":[{"id":903,"full_name":"","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5582,"journal_id":null,"journal_name":"Turkish Academic Research Review","volume":"6","issue":"3","pages":"1035-1052"}},"sort":["\u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin neden ve sonu\u00e7lar\u0131"]}