{"_index":"bib","_type":"_doc","_id":"5353","_score":null,"_source":{"id":5353,"authors_free":[{"id":6204,"entry_id":5353,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Rasoul Namazi","free_first_name":"Rasoul ","free_last_name":"Namazi","norm_person":null}],"entry_title":"The Shar\u012b\u02bfa of the Republic: Islamic Law and Philosophy in Averroes\u2019s Commentary on Plato\u2019s \u201cRepublic\u201d","title_transcript":"","title_translation":"","main_title":{"title":"The Shar\u012b\u02bfa of the Republic: Islamic Law and Philosophy in Averroes\u2019s Commentary on Plato\u2019s \u201cRepublic\u201d"},"abstract":"Averroes is one of the few Muslim philosophers whose work has had a considerable impact on European thought; the phenomenon of Averroism has been a part of the common European intellectual heritage for several centuries. One of the most enduring and widely held views, or rather myths, about Averroes for centuries has been that he was a fierce enemy of religion. This view was partly rejected by Ernest Renan's classic nineteenth-century study, in which he critiqued what he called \u201cla legende d\u2019Averroes.\u201d Although a spirited follower of the Enlightenment's cult of science and battle against superstition, and despite his admiration for Averroes as a figure who tried to keep the spirit of reason alive during religious ages, Renan remained unconvinced by the charges leveled against the Arab philosopher. He tried to show how much this view of Averroes was a construction of the European mind in its own battles over heterodoxy and free thought. Renan did not, however, settle for a narrative about the intellectual history of European Averroism, but went beyond this, depicting Averroes's rationalism and Islamic beliefs as two separate, independent spheres that tend not to conflict with each other. That is to say, Averroes could have been a good Muslim as well as a good philosopher. The historicist presuppositions of Renan's thought, however\u2014presuppositions according to which every system of thought is a product of its own time\u2014made his perspective on Averroes incoherent and open to future revisions. Leon Gauthier, although critical of Renan, also tried to circumvent the question of the relationship between Islam and philosophy in Averroes's work. He did this by depicting Islam as a religion without substantial doctrinal content, thereby making possible its compatibility with Greek philosophy. Gauthier therefore claimed that Averroes's thought could be seen as \u201cun rationalisme sans reserve [an unqualified rationalism]\u201d without necessarily rendering Averroes an unbeliever. Scholars like A. F. Mehren, Max Horten, and As\u00ecn Palacio avoided such unsatisfactory solutions by wholeheartedly embracing the view that, in the end, Islamic philosophy is more Islamic than philosophic. They argued that the Islamic philosophy of the fal\u0101sifa is an outgrowth of Islamic beliefs expressed in the language of Greek philosophy, and fully in the service of Muslim revelation; therefore, according to these scholars, there is no real conflict between Averroes's philosophy and the tenets of Islam.","btype":2,"date":"2022","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781800104983.008","ti_url":"","categories":[{"id":26,"category_name":"Law","link":"bib?categories[]=Law"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5353,"section_of":5346,"pages":"160\u2013181","is_catalog":null,"book":{"id":5346,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2022","edition_no":null,"free_date":null,"abstract":"","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":"https:\/\/doi.org\/10.1017\/9781800104983","book":{"id":5346,"pubplace":"","publisher":" Boydell & Brewer","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"persons":[{"id":6196,"entry_id":5346,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":" Alexander Orwin","free_first_name":" Alexander","free_last_name":" Orwin","norm_person":null}]}},"article":null},"sort":["The Shar\u012b\u02bfa of the Republic: Islamic Law and Philosophy in Averroes\u2019s Commentary on Plato\u2019s \u201cRepublic\u201d"]}

{"_index":"bib","_type":"_doc","_id":"5288","_score":null,"_source":{"id":5288,"authors_free":[{"id":6107,"entry_id":5288,"agent_type":"person","is_normalised":1,"person_id":1599,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Giovanni Licata","free_first_name":"Giovanni","free_last_name":"Licata","norm_person":{"id":1599,"first_name":"Giovanni","last_name":"Licata","full_name":"Giovanni Licata","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1128655918","viaf_url":"http:\/\/viaf.org\/viaf\/306437659","db_url":"","from_claudius":1,"link":"bib?authors[]=Giovanni Licata"}}],"entry_title":"Un riadattamento ebraico del Fasl al-maq\u00e2l di Averro\u00e8: la Behinat ha-dat di Elia del Medigo","title_transcript":"","title_translation":"","main_title":{"title":"Un riadattamento ebraico del Fasl al-maq\u00e2l di Averro\u00e8: la Behinat ha-dat di Elia del Medigo"},"abstract":"","btype":3,"date":"2014","language":"Italian","online_url":"","doi_url":"","ti_url":"","categories":[{"id":8,"category_name":"Jewish Averroism","link":"bib?categories[]=Jewish Averroism"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"},{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"}],"authors":[{"id":1599,"full_name":"Giovanni Licata","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5288,"journal_id":null,"journal_name":"Schede Medievali","volume":"52","issue":"","pages":"239\u2013254"}},"sort":["Un riadattamento ebraico del Fasl al-maq\u00e2l di Averro\u00e8: la Behinat ha-dat di Elia del Medigo"]}

{"_index":"bib","_type":"_doc","_id":"5249","_score":null,"_source":{"id":5249,"authors_free":[{"id":6058,"entry_id":5249,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fouad Laroui","free_first_name":"Fouad","free_last_name":"Laroui","norm_person":null}],"entry_title":"Une lecture personnelle d\u2019Averro\u00e8s","title_transcript":"","title_translation":"","main_title":{"title":"Une lecture personnelle d\u2019Averro\u00e8s"},"abstract":"Les mille et un talents de Fouad Laroui le ram\u00e8nent aux sources de la pens\u00e9e arabe. Au XIIe si\u00e8cle, alors que l'Andalousie et le Maghreb connaissent une p\u00e9riode troubl\u00e9e, un immense philosophe, Ibn Roshd (Averro\u00e8s pour l'Occident), se pose des questions qui sont plus que jamais d'actualit\u00e9. A-t-on le droit, en Islam, de faire de la philosophie, de conduire des recherches scientifiques ? Faut-il r\u00e9interpr\u00e9ter le Coran \u00e0 la lumi\u00e8re des d\u00e9couvertes scientifiques ? Qui, de la science ou du Livre, a la priorit\u00e9 ? Les r\u00e9ponses d'Ibn Roshd sont \u00e9tonnamment modernes. Fouad Laroui livre ici sa lecture d'Ibn Roshd, qui le conduit \u00e0 une vision humaniste et apais\u00e9e des rapports entre foi et raison.","btype":1,"date":"2014","language":"French","online_url":"","doi_url":"","ti_url":"","categories":[{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":56,"category_name":"Science","link":"bib?categories[]=Science"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":{"id":5249,"pubplace":"Avignon","publisher":"Editions Universitaires d\u2019Avignon","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":["Une lecture personnelle d\u2019Averro\u00e8s"]}

{"_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"]}

{"_index":"bib","_type":"_doc","_id":"5778","_score":null,"_source":{"id":5778,"authors_free":[{"id":6691,"entry_id":5778,"agent_type":"person","is_normalised":1,"person_id":1162,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Ri\u1e0d\u0101 Zaw\u0101r\u012b","free_first_name":"Ri\u1e0d\u0101","free_last_name":" Zaw\u0101r\u012b","norm_person":{"id":1162,"first_name":"Ri\u1e0d\u0101 al-","last_name":"Zaw\u0101r\u012b","full_name":"Ri\u1e0d\u0101 al- Zaw\u0101r\u012b","short_ident":"","is_classical_name":0,"dnb_url":"","viaf_url":"https:\/\/viaf.org\/viaf\/369146997189618890786","db_url":"","from_claudius":1,"link":"bib?authors[]=Ri\u1e0d\u0101 al- Zaw\u0101r\u012b"}}],"entry_title":"\u0627\u0644\u0645\u062e\u064a\u0644\u0629 \u0648\u0627\u0644\u062f\u064a\u0646 \u0639\u0646\u062f \u0627\u0628\u0646 \u0631\u0634\u062f","title_transcript":"al-Mukhayyalah wa-al-di\u0304n \u02bbinda ibn Rushd","title_translation":"","main_title":{"title":"\u0627\u0644\u0645\u062e\u064a\u0644\u0629 \u0648\u0627\u0644\u062f\u064a\u0646 \u0639\u0646\u062f \u0627\u0628\u0646 \u0631\u0634\u062f"},"abstract":"","btype":1,"date":"2005","language":"Arabic","online_url":"","doi_url":"","ti_url":"","categories":[{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":75,"category_name":"Intellect","link":"bib?categories[]=Intellect"},{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"}],"authors":[{"id":1162,"full_name":"Ri\u1e0d\u0101 al- Zaw\u0101r\u012b","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":{"id":5778,"pubplace":"Sfax","publisher":"kuliyat aladab waleulum al'iinsaniat bisafaqis","series":"Ut\u0323ru\u0304h\u0323a\u0304t (Ja\u0304mi\u02bbat S\u0323afa\u0304qis. Kulli\u0304yat al-A\u0304da\u0304b wa-al-\u02bbUlu\u0304m al-Insa\u0304ni\u0304yah)","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":["\u0627\u0644\u0645\u062e\u064a\u0644\u0629 \u0648\u0627\u0644\u062f\u064a\u0646 \u0639\u0646\u062f \u0627\u0628\u0646 \u0631\u0634\u062f"]}