| Title | La pensée libre d'Averroès |
| Type | Article |
| Language | French |
| Date | 2013 |
| Journal | Analecta Husserliana |
| Volume | 114 |
| Pages | 371-382 |
| Categories | Law, Theology |
| Author(s) | Angèle Kremer Marietti |
| Publisher(s) | |
| Translator(s) |
| With “La pensée libre d’Averroès”, I wished to join the important themes of Philosophy and Religion as they are joined in Averroès’ thought, against the most conservative elements within Muslim societies, which disliked what appeared to be non-Muslim influences. Ibn Rushd (Averroès) wanted to encourage the study of philosophy, because he was sensitive to the increasing tensions that led to his banishment. Though written before his exile his DECISIVE TREATISE provides a defence for philosophers charged with unbelief. Therefore I took an interest in four approaches to Ibn Rusch’s free thought. The first one was the distinction and relation between revelation and philosophy. Ibn Rushd’s Decisive Treatise begins with the contention that Law commands the study of philosophy. Ibn Rushd based on some Quranic verses, such as “Reflect, you have a vision” (59.2) and “they give thought to the creation of heaven and earth” (3:191), that command human intellectual reflection upon God and his creation. Such obligation exists in religion, then a person who has the capacity of “natural intelligence” and “religious integrity” must begin to study philosophy. Averroès thought that philosophy could enlighten revelation, when this last might be difficult to be understood for human minds. The second point I treat is Averroès’s thought that written Law (scripture, in e. Qur’an) and spoken law could be complementary each other. The Law speaks of three ways for humans to discover truth and interpret scripture: the demonstrative, the dialectical and the rhetorical. Therefore there are philosophers, theologians and the common masses. Ibn Rushd thought that demonstrative truth cannot conflict with scripture, because God gave various meanings and interpretations. Besides, the early Muslim community affirmed that scripture had both an apparent meaning and an inner meaning. Also, if it occurs that there is no consensus about a particular passage, its meaning is free for interpretation. My third point concerns the precise analysis of what is letter and what is spirit or “sense” -as the contemporary philosophers ans phenomenologues think now- on the real meaning of this letter: the sense or the way that the letter must be understood. Finally may be joined the way of right thinking, or what could be the special form of procedure with its results. In the fourth point, I refer to another treatise, on the doctrine of God known as the EXPOSITION OF THE METHODS OF PROOF CONCERNING THE BELIEFS OF THE COMMUNITY. Ibn Rushd then wanted to examine the religious doctrines that are held by the public and to determine if any of the many doctrines expounded by the different sects were the intention of the “lawgiver”. Meanwhile, he identified sects that have distorted the scriptures and developed innovative doctrines not compatible with Islam. Some arguments are examined: the first is the argument of Providence, in which one can observe that everything in the universe serves the purpose of humanity. The second is the argument of invention of plants and animals. Then he tried to explain the nature and attributes of God. |
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| Title | Averroes y su uso de aleyas coránicas |
| Type | Article |
| Language | Spanish |
| Date | 2013 |
| Journal | SVMMA, Revista de Cultures Medievals |
| Volume | 1 |
| Issue | 1 |
| Pages | 12-22 |
| Categories | Theology, Relation between Philosophy and Theology |
| Author(s) | Josep Puig Montada |
| Publisher(s) | |
| Translator(s) |
| El artículo considera el uso que hace Averroes de las citas coránicas en sus obras, y establece diferentes categorías. En la primera se encuentra su obra teológica cuyo título se puede traducir como Los métodos de las pruebas en las doctrinas de la religión, donde las aleyas son la base de estas doctrinas. A la segunda pertenece su comentario medio a la Retórica donde el Corán es citado por ser un modelo literario. La tercera situación es ante todo la de su obra “Tratado definitivo”, la cual tiene forma de dictamen jurídico (fatwâ). La última situación es la de obras filosóficas donde Averroes cita aleyas coránicas para su interpretación de Aristóteles. The article considers how Averroes makes use of Quranic verses in his works and classifies them into different categories. His theological treatise, that can be translated as Disclosure of the Proof Methods Concerning the Principles of Religion, based on Quranic verses, belongs to the first category. Averroes middle commentary on the Aristotelian Rhetoric belongs to the second, in which the Qur’an is quoted as a literary paradigm. In the third category we find his ‘Definitive Treatise’, written in the form of a fatwā or legal response. His philosophical works belong to the last category, in which Averroes makes use of Quranic verses to buttress his interpretation of Aristotle. |
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| Title | Cienza y religión en Averroes |
| Type | Article |
| Language | Spanish |
| Date | 2011 |
| Journal | La Ciudad de Dios |
| Volume | 224 |
| Issue | 2 |
| Pages | 373–397 |
| Categories | Theology |
| Author(s) | I. Maiza Ozcodi |
| Publisher(s) | |
| Translator(s) |
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| Title | Redefining the Miraculous: al-Ghazâlî, Ibn Rushd and Said Nursi on Qur’anic Miracle Stories |
| Translation | إعادة تحديد اﻷمر المعجز: آراء الغزالي وابن رشد وسعيد النورسي في قصص المعجزات |
| Type | Article |
| Language | English |
| Date | 2011 |
| Journal | Journal of Qur’anic Studies |
| Volume | 13 |
| Issue | 2 |
| Pages | 86–108 |
| Categories | Natural Philosophy, Theology, al-Ġazālī |
| Author(s) | Isra Yazicioglu |
| Publisher(s) | |
| Translator(s) |
| Miracle stories in sacred texts have been a source of both fascination and heated debate across religious traditions. Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghazālī (d. 505/1 111) and Ibn Rushd (d. 595/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghazālī offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghazālī's critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870-1960), whose interpretation offers a crystallisation of al-Ghazālī's insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of 'everyday miracles' and as encouragements to improve science and technology in God's name. ظلت قصص المعجزات في الكتب الديننة أمراﹰ شائقاﹰ ومدار جدل ساخن في تعاليم اﻷديان المختلفة. وقصص المعجزات في القرآن ذات أهمية ﺧﺎﺻﺔ فهي جزء من خطاب يزيل ـ أيضاﹰ ـ التركيز على المعجز. وبالنظر في كيفية تعامل ﺛﻼﺛﺔ من العلماء مع قصص المعجزات أحاول في هذا المقال أن أتبين كيف تم تفسير هذه القصص بطرق مختلفة ومثمرة معاﹰ. وفي الجزء اﻷول من المقال نحلل كيف تعامل مفكران من الماضي هما الغزالي (ت 1111/505 ﻫ) وابن رشد (ت 1198/59 ﻫ) مع مضامين قصص المعجزات. فبناء على قصص المعجزات عرض الغزالي نقداﹰ حصيفاﹰ للحتمية الطبيعية واقترح أن تنظر ﺇلى الوضع الطبيعي على أنه منحة إلهية تتجدد باستمرار. وفي المقابل رفض ابن رشد نقد الغزالي واعتبره سفسطة وقال أن قبول احتمال تعطيل الوضع الطبيعي يجابه المعرفة اﻹنسانية والعلم. وفي الحزء الثاني من المقال تتناول بديع الزمان سعيد النورسي (1870 - 1960) الذي يمزج في تفسيره بين فراسة العزالي واهتمام ابن رشد بالمعرفة اﻹنسانية والعلم. ويعيد النورسي تحديد المعجز في ضوء قصص المعجزات ويقول إنها تذكرنا " بالمعجزات اليومية " وتشجعنا على التقدم في العلم والتكنولوجيا باسم اللّه . |
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Qur'anic miracle stories are especially interesting because they are part of a discourse that also de-emphasises the miraculous. By looking at how three scholars have engaged with Qur'anic miracle stories, I here investigate how these narratives have been interpreted in diverse and fruitful ways. The first part of the article analyses how two medieval scholars, al-Ghaz\u0101l\u012b (d. 505\/1 111) and Ibn Rushd (d. 595\/1198), engaged with the implications of miracle stories. Taking his cue from miracle stories, al-Ghaz\u0101l\u012b offered a sophisticated critique of natural determinism and suggested that the natural order should be perceived as a constantly renewed divine gift. In contrast, Ibn Rushd dismissed al-Ghaz\u0101l\u012b's critique as sophistry and maintained that accepting the possibility that the natural order might be suspended was an affront to human knowledge and science. In the second part, I turn to Bediuzzaman Said Nursi (1870-1960), whose interpretation offers a crystallisation of al-Ghaz\u0101l\u012b's insights as well as, surprisingly, an indirect confirmation of Ibn Rushd's concerns about human knowledge and science. Nursi redefines the miraculous in light of miracle stories, and interprets them as reminders of 'everyday miracles' and as encouragements to improve science and technology in God's name.\r\n\r\n\u0638\u0644\u062a \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0641\u064a \u0627\u0644\u0643\u062a\u0628 \u0627\u0644\u062f\u064a\u0646\u0646\u0629 \u0623\u0645\u0631\u0627\ufe70 \u0634\u0627\u0626\u0642\u0627\ufe70 \u0648\u0645\u062f\u0627\u0631 \u062c\u062f\u0644 \u0633\u0627\u062e\u0646 \u0641\u064a \u062a\u0639\u0627\u0644\u064a\u0645 \u0627\ufef7\u062f\u064a\u0627\u0646 \u0627\u0644\u0645\u062e\u062a\u0644\u0641\u0629. \u0648\u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0641\u064a \u0627\u0644\u0642\u0631\u0622\u0646 \u0630\u0627\u062a \u0623\u0647\u0645\u064a\u0629 \ufea7\ufe8e\ufebb\ufe94 \u0641\u0647\u064a \u062c\u0632\u0621 \u0645\u0646 \u062e\u0637\u0627\u0628 \u064a\u0632\u064a\u0644 \u0640 \u0623\u064a\u0636\u0627\ufe70 \u0640 \u0627\u0644\u062a\u0631\u0643\u064a\u0632 \u0639\u0644\u0649 \u0627\u0644\u0645\u0639\u062c\u0632. \u0648\u0628\u0627\u0644\u0646\u0638\u0631 \u0641\u064a \u0643\u064a\u0641\u064a\u0629 \u062a\u0639\u0627\u0645\u0644 \ufe9b\ufefc\ufe9b\ufe94 \u0645\u0646 \u0627\u0644\u0639\u0644\u0645\u0627\u0621 \u0645\u0639 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0623\u062d\u0627\u0648\u0644 \u0641\u064a \u0647\u0630\u0627 \u0627\u0644\u0645\u0642\u0627\u0644 \u0623\u0646 \u0623\u062a\u0628\u064a\u0646 \u0643\u064a\u0641 \u062a\u0645 \u062a\u0641\u0633\u064a\u0631 \u0647\u0630\u0647 \u0627\u0644\u0642\u0635\u0635 \u0628\u0637\u0631\u0642 \u0645\u062e\u062a\u0644\u0641\u0629 \u0648\u0645\u062b\u0645\u0631\u0629 \u0645\u0639\u0627\ufe70. \u0648\u0641\u064a \u0627\u0644\u062c\u0632\u0621 \u0627\ufef7\u0648\u0644 \u0645\u0646 \u0627\u0644\u0645\u0642\u0627\u0644 \u0646\u062d\u0644\u0644 \u0643\u064a\u0641 \u062a\u0639\u0627\u0645\u0644 \u0645\u0641\u0643\u0631\u0627\u0646 \u0645\u0646 \u0627\u0644\u0645\u0627\u0636\u064a \u0647\u0645\u0627 \u0627\u0644\u063a\u0632\u0627\u0644\u064a (\u062a 1111\/505 \ufeeb) \u0648\u0627\u0628\u0646 \u0631\u0634\u062f (\u062a 1198\/59 \ufeeb) \u0645\u0639 \u0645\u0636\u0627\u0645\u064a\u0646 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a. \u0641\u0628\u0646\u0627\u0621 \u0639\u0644\u0649 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0639\u0631\u0636 \u0627\u0644\u063a\u0632\u0627\u0644\u064a \u0646\u0642\u062f\u0627\ufe70 \u062d\u0635\u064a\u0641\u0627\ufe70 \u0644\u0644\u062d\u062a\u0645\u064a\u0629 \u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629 \u0648\u0627\u0642\u062a\u0631\u062d \u0623\u0646 \u062a\u0646\u0638\u0631 \ufe87\u0644\u0649 \u0627\u0644\u0648\u0636\u0639 \u0627\u0644\u0637\u0628\u064a\u0639\u064a \u0639\u0644\u0649 \u0623\u0646\u0647 \u0645\u0646\u062d\u0629 \u0625\u0644\u0647\u064a\u0629 \u062a\u062a\u062c\u062f\u062f \u0628\u0627\u0633\u062a\u0645\u0631\u0627\u0631. \u0648\u0641\u064a \u0627\u0644\u0645\u0642\u0627\u0628\u0644 \u0631\u0641\u0636 \u0627\u0628\u0646 \u0631\u0634\u062f \u0646\u0642\u062f \u0627\u0644\u063a\u0632\u0627\u0644\u064a \u0648\u0627\u0639\u062a\u0628\u0631\u0647 \u0633\u0641\u0633\u0637\u0629 \u0648\u0642\u0627\u0644 \u0623\u0646 \u0642\u0628\u0648\u0644 \u0627\u062d\u062a\u0645\u0627\u0644 \u062a\u0639\u0637\u064a\u0644 \u0627\u0644\u0648\u0636\u0639 \u0627\u0644\u0637\u0628\u064a\u0639\u064a \u064a\u062c\u0627\u0628\u0647 \u0627\u0644\u0645\u0639\u0631\u0641\u0629 \u0627\ufef9\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0644\u0645. \u0648\u0641\u064a \u0627\u0644\u062d\u0632\u0621 \u0627\u0644\u062b\u0627\u0646\u064a \u0645\u0646 \u0627\u0644\u0645\u0642\u0627\u0644 \u062a\u062a\u0646\u0627\u0648\u0644 \u0628\u062f\u064a\u0639 \u0627\u0644\u0632\u0645\u0627\u0646 \u0633\u0639\u064a\u062f \u0627\u0644\u0646\u0648\u0631\u0633\u064a (1870 - 1960) \u0627\u0644\u0630\u064a \u064a\u0645\u0632\u062c \u0641\u064a \u062a\u0641\u0633\u064a\u0631\u0647 \u0628\u064a\u0646 \u0641\u0631\u0627\u0633\u0629 \u0627\u0644\u0639\u0632\u0627\u0644\u064a \u0648\u0627\u0647\u062a\u0645\u0627\u0645 \u0627\u0628\u0646 \u0631\u0634\u062f \u0628\u0627\u0644\u0645\u0639\u0631\u0641\u0629 \u0627\ufef9\u0646\u0633\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0644\u0645. \u0648\u064a\u0639\u064a\u062f \u0627\u0644\u0646\u0648\u0631\u0633\u064a \u062a\u062d\u062f\u064a\u062f \u0627\u0644\u0645\u0639\u062c\u0632 \u0641\u064a \u0636\u0648\u0621 \u0642\u0635\u0635 \u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0648\u064a\u0642\u0648\u0644 \u0625\u0646\u0647\u0627 \u062a\u0630\u0643\u0631\u0646\u0627 \" \u0628\u0627\u0644\u0645\u0639\u062c\u0632\u0627\u062a \u0627\u0644\u064a\u0648\u0645\u064a\u0629 \" \u0648\u062a\u0634\u062c\u0639\u0646\u0627 \u0639\u0644\u0649 \u0627\u0644\u062a\u0642\u062f\u0645 \u0641\u064a \u0627\u0644\u0639\u0644\u0645 \u0648\u0627\u0644\u062a\u0643\u0646\u0648\u0644\u0648\u062c\u064a\u0627 \u0628\u0627\u0633\u0645 \u0627\u0644\u0644\u0651\u0647 .","btype":3,"date":"2011","language":"English","online_url":"","doi_url":"","ti_url":"","categories":[{"id":38,"category_name":"Natural Philosophy","link":"bib?categories[]=Natural Philosophy"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"}],"authors":[{"id":1754,"full_name":"Isra Yazicioglu","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5381,"journal_id":null,"journal_name":"Journal of Qur\u2019anic Studies","volume":"13","issue":"2","pages":"86\u2013108"}},"sort":[2011]}
| Title | Ibn Rushd and his Criticism for Esh’arism |
| Type | Article |
| Language | English |
| Date | 2010 |
| Journal | Journal of Islamic Research |
| Volume | 3 |
| Issue | 2 |
| Pages | 82-97 |
| Categories | al-Ġazālī, Theology, Relation between Philosophy and Theology |
| Author(s) | Orhan Atalay |
| Publisher(s) | |
| Translator(s) |
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| Title | Ibn Rushd/Averroes and "Islamic" Rationalism |
| Type | Article |
| Language | English |
| Date | 2009 |
| Journal | Medieval EncountersAl-Andalus, Sepharad and Medievela Iberia. Cultural Contact and Diffusion |
| Volume | 15 |
| Issue | 2 |
| Pages | 225–235 |
| Categories | Metaphysics, Theology |
| Author(s) | Richard C. Taylor |
| Publisher(s) | |
| Translator(s) |
| The classical rationalist philosophical tradition in Arabic reached its culmination in the writings of the twelfth-century Andalusian Averroes whose translated commentaries on Aristotle conveyed to the Latin West a rationalist approach which significantly challenged and affected theological and philosophical thinking in that Christian context. That methodology is shown at work in his Fasl al-Maqāl or Book of the Distinction of Discourse and the Establishment of the Relation of Religious Law and Philosophy (c. 1280), although the deeply philosophical character of his subtle arguments has gone largely unappreciated. Here the philosophical foundations for his reasoning are exposed to reveal key elements of his rationalism. That approach is confirmed in his assertion in his later Long Commentary on the Metaphysics (c. 1290) that the highest worship of God is to be found first and foremost in the philosophical science of metaphysics rather than in the rituals of religion. |
{"_index":"bib","_type":"_doc","_id":"1370","_score":null,"_source":{"id":1370,"authors_free":[{"id":1562,"entry_id":1370,"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":"Ibn Rushd\/Averroes and \"Islamic\" Rationalism","title_transcript":null,"title_translation":null,"main_title":{"title":"Ibn Rushd\/Averroes and \"Islamic\" Rationalism"},"abstract":"The classical rationalist philosophical tradition in Arabic reached its culmination in the writings of the twelfth-century Andalusian Averroes whose translated commentaries on Aristotle conveyed to the Latin West a rationalist approach which significantly challenged and affected theological and philosophical thinking in that Christian context. That methodology is shown at work in his Fasl al-Maq\u0101l or Book of the Distinction of Discourse and the Establishment of the Relation of Religious Law and Philosophy (c. 1280), although the deeply philosophical character of his subtle arguments has gone largely unappreciated. Here the philosophical foundations for his reasoning are exposed to reveal key elements of his rationalism. That approach is confirmed in his assertion in his later Long Commentary on the Metaphysics (c. 1290) that the highest worship of God is to be found first and foremost in the philosophical science of metaphysics rather than in the rituals of religion. ","btype":3,"date":"2009","language":"English","online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"}],"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":1370,"journal_id":null,"journal_name":"Medieval EncountersAl-Andalus, Sepharad and Medievela Iberia. Cultural Contact and Diffusion","volume":"15","issue":"2","pages":"225\u2013235"}},"sort":[2009]}
| Title | Some Considerations on Averroes' Views Regarding Women and their Role in Society |
| Type | Article |
| Language | English |
| Date | 2009 |
| Journal | Journal of Islamic Studies |
| Volume | 20 |
| Pages | 1–20 |
| Categories | Theology |
| Author(s) | Catarina Belo |
| Publisher(s) | |
| Translator(s) |
| Traditional view on women have been the subject of much debate with some studies offering a comprehensive overview of the problem. The present study contributes to the discussion by focusing on a Muslim philosopher, Averroes (Ibn Rushd, d. 1198) known in medieval Europe as an Aristotelian commentator. Modern research shows him as a philosopher in his own right. The originality of his veiws on women would place him in that category. This study examines Averroes' view on women against the background of his society and faith. It also contextualizes them within his philosophy background, not just Ancient, such a Plato and Aristotle, but also contemporary, in particular his forerunners Alfarabi and Avicenna.To that end, this study focuses on two main works, the Commentary on Plato's Republic, where Averroes expounds Plato's model of the ideal society, and women's role in it, and his book on Islamic law, the Bidāyat al-mujtahid (A Jurist's Primer) In both cases Averroes, while following the tradition, philosophical or religious, displays an undeniable preference for women's emancipation.Averroes' considerations on women offer a remarkably original insight. He considers women essentially identical with men, possessing the same intellectual abilities. He advocates their active participation in society and performance of all tasks, including those that had been the prerogative of men. He urges socitey, in particular his Muslim contemporaries, to allow women a greater role in public affairs for the benefit of the entire state. His references to women break new ground, and prefigure important debates that would flourish in modern Europe. Averrores does not see a contradiction between this and Islamic religion. |
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| Title | Ten Arguments in Search of a Philosopher. Averroes and Aquinas in Ficino's Platonic Theology |
| Type | Article |
| Language | English |
| Date | 2009 |
| Journal | Vivarium |
| Volume | 47 |
| Pages | 444–479 |
| Categories | Thomas, Theology |
| Author(s) | Brian Copenhaver |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"1422","_score":null,"_source":{"id":1422,"authors_free":[{"id":1617,"entry_id":1422,"agent_type":"person","is_normalised":1,"person_id":1316,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Brian Copenhaver","free_first_name":"Brian","free_last_name":"Copenhaver","norm_person":{"id":1316,"first_name":"Brian","last_name":"Copenhaver","full_name":"Brian Copenhaver","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/139251499","viaf_url":"https:\/\/viaf.org\/viaf\/93876023","db_url":"","from_claudius":1,"link":"bib?authors[]=Brian Copenhaver"}}],"entry_title":"Ten Arguments in Search of a Philosopher. Averroes and Aquinas in Ficino's Platonic Theology","title_transcript":null,"title_translation":null,"main_title":{"title":"Ten Arguments in Search of a Philosopher. Averroes and Aquinas in Ficino's Platonic Theology"},"abstract":null,"btype":3,"date":"2009","language":"English","online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":51,"category_name":"Thomas","link":"bib?categories[]=Thomas"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"}],"authors":[{"id":1316,"full_name":"Brian Copenhaver","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":1422,"journal_id":null,"journal_name":"Vivarium","volume":"47","issue":null,"pages":"444\u2013479"}},"sort":[2009]}
| Title | Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey |
| Type | Article |
| Language | English |
| Date | 2008 |
| Journal | Divinatio |
| Volume | 28 |
| Pages | 171–194 |
| Categories | al-Ġazālī, Thomas, Theology, Cosmology |
| Author(s) | Chryssi Sidiropoulou |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"5376","_score":null,"_source":{"id":5376,"authors_free":[{"id":6228,"entry_id":5376,"agent_type":"person","is_normalised":1,"person_id":1323,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Chryssi Sidiropoulou","free_first_name":"Chryssi","free_last_name":"Sidiropoulou","norm_person":{"id":1323,"first_name":"Chryssi","last_name":"Sidiropoulou","full_name":"Chryssi Sidiropoulou","short_ident":"ChrSid","is_classical_name":0,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]=Chryssi Sidiropoulou"}}],"entry_title":"Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey","title_transcript":"","title_translation":"","main_title":{"title":"Aquinas, Ghazali, and Averroes on the Age of the Universe. Response to Massey"},"abstract":"","btype":3,"date":"2008","language":"English","online_url":"","doi_url":"","ti_url":"","categories":[{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"},{"id":51,"category_name":"Thomas","link":"bib?categories[]=Thomas"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":19,"category_name":"Cosmology","link":"bib?categories[]=Cosmology"}],"authors":[{"id":1323,"full_name":"Chryssi Sidiropoulou","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5376,"journal_id":null,"journal_name":"Divinatio","volume":"28 ","issue":"","pages":"171\u2013194"}},"sort":[2008]}
| Title | Revisiting the Conflict between Religion and Philosophy in Islam: al- Ghazâlî’s Diagnosis of Onto-Theology |
| Type | Article |
| Language | English |
| Date | 2008 |
| Journal | Journal of Islamic Research |
| Volume | 1 |
| Issue | 2 |
| Pages | 5–22 |
| Categories | Relation between Philosophy and Theology, Ontology, Theology, al-Ġazālī |
| Author(s) | Fehrullah Terkan |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"5378","_score":null,"_source":{"id":5378,"authors_free":[{"id":6230,"entry_id":5378,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fehrullah Terkan","free_first_name":"Fehrullah","free_last_name":"Terkan","norm_person":null}],"entry_title":"Revisiting the Conflict between Religion and Philosophy in Islam: al- Ghaz\u00e2l\u00ee\u2019s Diagnosis of Onto-Theology","title_transcript":"","title_translation":"","main_title":{"title":"Revisiting the Conflict between Religion and Philosophy in Islam: al- Ghaz\u00e2l\u00ee\u2019s Diagnosis of Onto-Theology"},"abstract":"","btype":3,"date":"2008","language":"English","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":65,"category_name":"Ontology","link":"bib?categories[]=Ontology"},{"id":39,"category_name":"Theology","link":"bib?categories[]=Theology"},{"id":14,"category_name":"al-\u0120az\u0101l\u012b","link":"bib?categories[]=al-\u0120az\u0101l\u012b"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5378,"journal_id":null,"journal_name":"Journal of Islamic Research","volume":"1","issue":"2","pages":"5\u201322"}},"sort":[2008]}
| Title | Ibn Rushd and his Criticism for Esh’arism |
| Type | Article |
| Language | English |
| Date | 2010 |
| Journal | Journal of Islamic Research |
| Volume | 3 |
| Issue | 2 |
| Pages | 82-97 |
| Categories | al-Ġazālī, Theology, Relation between Philosophy and Theology |
| Author(s) | Orhan Atalay |
| Publisher(s) | |
| Translator(s) |
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| Title | Ibn Rushd on reconciliation: between philosophy and religion |
| Type | Article |
| Language | English |
| Date | 2006 |
| Journal | Aligarh journal of Islamic philosophy |
| Volume | 12 |
| Pages | 13-30 |
| Categories | Relation between Philosophy and Theology, Theology |
| Author(s) | Khawaja Muhammad Saeed |
| Publisher(s) | |
| Translator(s) |
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| Title | Ibn Rushd/Averroes and "Islamic" Rationalism |
| Type | Article |
| Language | English |
| Date | 2009 |
| Journal | Medieval EncountersAl-Andalus, Sepharad and Medievela Iberia. Cultural Contact and Diffusion |
| Volume | 15 |
| Issue | 2 |
| Pages | 225–235 |
| Categories | Metaphysics, Theology |
| Author(s) | Richard C. Taylor |
| Publisher(s) | |
| Translator(s) |
| The classical rationalist philosophical tradition in Arabic reached its culmination in the writings of the twelfth-century Andalusian Averroes whose translated commentaries on Aristotle conveyed to the Latin West a rationalist approach which significantly challenged and affected theological and philosophical thinking in that Christian context. That methodology is shown at work in his Fasl al-Maqāl or Book of the Distinction of Discourse and the Establishment of the Relation of Religious Law and Philosophy (c. 1280), although the deeply philosophical character of his subtle arguments has gone largely unappreciated. Here the philosophical foundations for his reasoning are exposed to reveal key elements of his rationalism. That approach is confirmed in his assertion in his later Long Commentary on the Metaphysics (c. 1290) that the highest worship of God is to be found first and foremost in the philosophical science of metaphysics rather than in the rituals of religion. |
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| Title | Ibn Rušd et la théologie almohadiste. Une version inconnue du Kitāb al-Kašf ʿan manāhiǧ al-adilla dans deux manuscrits d'Istanbul |
| Type | Article |
| Language | French |
| Date | 2001 |
| Journal | Medioevo. Rivista di storia della filosofia medievale |
| Volume | 26 |
| Pages | 327–351 |
| Categories | Theology |
| Author(s) | Marc Geoffroy |
| Publisher(s) | |
| Translator(s) |
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| Title | Il Dio artefice, Sāni'. E il primo motore di metafisica nella dottrina teologica d'Averroè |
| Type | Article |
| Language | undefined |
| Date | 2007 |
| Journal | Medioevo |
| Volume | 32 |
| Pages | 119–138 |
| Categories | Metaphysics, Theology |
| Author(s) | no authors |
| Publisher(s) | no authors |
| Translator(s) | no authors |
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| Title | Il Kašf ʿan manāhiğ di Averroè. Confronto fra la versione di Abraham De Balmes e le citazioni di Calo Calonimo nel De mundi creatione |
| Type | Article |
| Language | Italian |
| Date | 2004 |
| Journal | Materia Giudaica |
| Volume | 9 |
| Issue | 1–2 |
| Pages | 241–248 |
| Categories | Law, Theology |
| Author(s) | Silvia Di Donato |
| Publisher(s) | |
| Translator(s) |
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| 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”. |
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| Title | La crítica de Averroes contra el determinismo de los asharíes |
| Type | Article |
| Language | Spanish |
| Date | 2005 |
| Journal | Diánoia (Mexico) |
| Volume | LIV |
| Issue | 63 |
| Pages | 115–132 |
| Categories | Theology, Ethics |
| Author(s) | Luis Xavier López Farjeat |
| Publisher(s) | |
| Translator(s) |
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| Title | La pensée libre d'Averroès |
| Type | Article |
| Language | French |
| Date | 2013 |
| Journal | Analecta Husserliana |
| Volume | 114 |
| Pages | 371-382 |
| Categories | Law, Theology |
| Author(s) | Angèle Kremer Marietti |
| Publisher(s) | |
| Translator(s) |
| With “La pensée libre d’Averroès”, I wished to join the important themes of Philosophy and Religion as they are joined in Averroès’ thought, against the most conservative elements within Muslim societies, which disliked what appeared to be non-Muslim influences. Ibn Rushd (Averroès) wanted to encourage the study of philosophy, because he was sensitive to the increasing tensions that led to his banishment. Though written before his exile his DECISIVE TREATISE provides a defence for philosophers charged with unbelief. Therefore I took an interest in four approaches to Ibn Rusch’s free thought. The first one was the distinction and relation between revelation and philosophy. Ibn Rushd’s Decisive Treatise begins with the contention that Law commands the study of philosophy. Ibn Rushd based on some Quranic verses, such as “Reflect, you have a vision” (59.2) and “they give thought to the creation of heaven and earth” (3:191), that command human intellectual reflection upon God and his creation. Such obligation exists in religion, then a person who has the capacity of “natural intelligence” and “religious integrity” must begin to study philosophy. Averroès thought that philosophy could enlighten revelation, when this last might be difficult to be understood for human minds. The second point I treat is Averroès’s thought that written Law (scripture, in e. Qur’an) and spoken law could be complementary each other. The Law speaks of three ways for humans to discover truth and interpret scripture: the demonstrative, the dialectical and the rhetorical. Therefore there are philosophers, theologians and the common masses. Ibn Rushd thought that demonstrative truth cannot conflict with scripture, because God gave various meanings and interpretations. Besides, the early Muslim community affirmed that scripture had both an apparent meaning and an inner meaning. Also, if it occurs that there is no consensus about a particular passage, its meaning is free for interpretation. My third point concerns the precise analysis of what is letter and what is spirit or “sense” -as the contemporary philosophers ans phenomenologues think now- on the real meaning of this letter: the sense or the way that the letter must be understood. Finally may be joined the way of right thinking, or what could be the special form of procedure with its results. In the fourth point, I refer to another treatise, on the doctrine of God known as the EXPOSITION OF THE METHODS OF PROOF CONCERNING THE BELIEFS OF THE COMMUNITY. Ibn Rushd then wanted to examine the religious doctrines that are held by the public and to determine if any of the many doctrines expounded by the different sects were the intention of the “lawgiver”. Meanwhile, he identified sects that have distorted the scriptures and developed innovative doctrines not compatible with Islam. Some arguments are examined: the first is the argument of Providence, in which one can observe that everything in the universe serves the purpose of humanity. The second is the argument of invention of plants and animals. Then he tried to explain the nature and attributes of God. |
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| Title | Le Kitāb al-kašf ʿan manāhiǧ al-adilla d'Averroès: Les Phases de la rédaction dans les discours sur l'existence de dieu et sur la direction, d'après l'original arabe et la traduction hébraïque |
| Type | Article |
| Language | French |
| Date | 2015 |
| Journal | Arabic Sciences and Philosopy |
| Volume | 25 |
| Issue | 1 |
| Pages | 105–133 |
| Categories | Theology, Transmission |
| Author(s) | Silvia Di Donato |
| Publisher(s) | |
| Translator(s) |
| The extant manuscript tradition of the Kitāb al-Kašf provides evidences of three phases of redaction and revision of the treatise. This study aims to illustrate the relations between the two Arabic versions and the anonymous fourteenth century Hebrew translation, taking into account the additions and modifications that differentiate them. I conclude that the Hebrew translation represents an intermediate stage of reworking, attesting important additions to the text as well as philosophical changes, especially in arguments concerning the creation of the world at the beginning of the treatise. However, it precedes the next revision phase of the text, which leaded to the modifications of the last Arabic version, in the chapters dealing with the thorny questions of divine corporeality and direction. The analysis of additions and arguments in the matter of content, context and reasoning helps to understand the redaction phases' history and the way the treatise was transmitted. |
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