| Title | Averroes between Platonic Philosophy and the Sharīʻa |
| Type | Book Section |
| Language | English |
| Date | 2022 |
| Published in | Leo Strauss and Islamic Political Thought |
| Pages | 46-83 |
| Categories | Relation between Philosophy and Theology, Tradition and Reception, Plato, Politics, Modern Readings |
| Author(s) | Rasoul Namazi |
| Publisher(s) | |
| Translator(s) |
| Chapter 1 is dedicated to the interpretation of a recently discovered, unpublished typescript by Strauss on Averroes’s commentary on Plato’s Republic. In this transcript, available as Appendix A and composed sometime after 1956, Strauss underscores the conflict between philosophy and Islam in Averroes’s commentary on Plato’s Republic. The transcript consists only of short notes and therefore, to reveal its message, it needs to be interpreted in the context of Strauss’s other writings. Strauss’s interpretation of Averroes is based on the idea that Averroes must have been aware of the incompatibility of Islamic revelation with the best regime of Plato. Unlike other scholars, who are mainly preoccupied with Averroes’s access or lack thereof to a reliable translation of Plato’s Republic, Strauss argues that the deficiencies of Averroes’s commentary do not mean that Averroes did not have access to Plato’s Republic; he claims that such apparent deficiencies might be intentional and significant for understanding Averroes’s views. |
{"_index":"bib","_type":"_doc","_id":"5618","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5618,"authors_free":[{"id":6521,"entry_id":5618,"agent_type":"person","is_normalised":1,"person_id":1792,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Rasoul Namazi","free_first_name":"Rasoul ","free_last_name":"Namazi","norm_person":{"id":1792,"first_name":"Rasoul","last_name":"Namazi","full_name":"Rasoul Namazi","short_ident":"","is_classical_name":null,"dnb_url":"https:\/\/d-nb.info\/gnd\/1218634294","viaf_url":"","db_url":"","from_claudius":null,"link":"bib?authors[]=Rasoul Namazi"}}],"entry_title":"Averroes between Platonic Philosophy and the Shar\u012b\u02bba","title_transcript":"","title_translation":"","main_title":{"title":"Averroes between Platonic Philosophy and the Shar\u012b\u02bba"},"abstract":"Chapter 1 is dedicated to the interpretation of a recently discovered, unpublished typescript by Strauss on Averroes\u2019s commentary on Plato\u2019s Republic. In this transcript, available as Appendix A and composed sometime after 1956, Strauss underscores the conflict between philosophy and Islam in Averroes\u2019s commentary on Plato\u2019s Republic. The transcript consists only of short notes and therefore, to reveal its message, it needs to be interpreted in the context of Strauss\u2019s other writings. Strauss\u2019s interpretation of Averroes is based on the idea that Averroes must have been aware of the incompatibility of Islamic revelation with the best regime of Plato. Unlike other scholars, who are mainly preoccupied with Averroes\u2019s access or lack thereof to a reliable translation of Plato\u2019s Republic, Strauss argues that the deficiencies of Averroes\u2019s commentary do not mean that Averroes did not have access to Plato\u2019s Republic; he claims that such apparent deficiencies might be intentional and significant for understanding Averroes\u2019s views.","btype":2,"date":"2022","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781009105118.003","ti_url":"","categories":[{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"},{"id":20,"category_name":"Plato","link":"bib?categories[]=Plato"},{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"},{"id":35,"category_name":"Modern Readings","link":"bib?categories[]=Modern Readings"}],"authors":[{"id":1792,"full_name":"Rasoul Namazi","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5618,"section_of":5361,"pages":"46-83","is_catalog":null,"book":{"id":5361,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":1,"language":"en","title":"Leo Strauss and Islamic Political Thought","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2022","edition_no":null,"free_date":null,"abstract":"In this book, Rasoul Namazi offers the first in-depth study of Leo Strauss' writings on Islamic political thought, a topic that interested Strauss over the course of his career. Namazi's volume focuses on several important studies by Strauss on Islamic thought. He critically analyzes Strauss's notes on Averroes' commentary on Plato's Republic and also proposes an interpretation of Strauss' theologico-political notes on the Arabian Nights. Namazi also interprets Strauss' essay on Alfarabi's enigmatic treatise, The Philosophy of Plato and provides a detailed commentary on his complex essay devoted to Alfarabi's summary of Plato's Laws. Based on previously unpublished material from Strauss' papers, Namazi's volume provides new insights into Strauss' reflections on religion, philosophy, and politics, and their relationship to wisdom, persecution, divine law, and unbelief in the works of key Muslim thinkers. His work presents Strauss as one of the most innovative historians and scholars of Islamic thought of all time.","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":5361,"pubplace":"Cambridge","publisher":"Cambridge University Press.","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"persons":[{"id":6212,"entry_id":5361,"agent_type":"person","is_normalised":1,"person_id":1792,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Rasoul Namazi","free_first_name":"Rasoul","free_last_name":"Namazi","norm_person":{"id":1792,"first_name":"Rasoul","last_name":"Namazi","full_name":"Rasoul Namazi","short_ident":"","is_classical_name":null,"dnb_url":"https:\/\/d-nb.info\/gnd\/1218634294","viaf_url":"","db_url":"","from_claudius":null}}]}},"article":null},"sort":[2022]}
| Title | La recepción de la ética aristotélica en Averroes y su impacto en el mundo latino medieval |
| Translation | The reception of the Aristotelian Ethics in Averroes and its influence on trhe medieval latin world |
| Type | Article |
| Language | Spanish |
| Date | 2021 |
| Journal | Endoxa |
| Volume | 48 |
| Pages | 15-46 |
| Categories | Aristotle, Commentary, Nicomachean ethics, Tradition and Reception, Plato, Albert, Aquinas |
| Author(s) | Andrés Martínez Lorca |
| Publisher(s) | |
| Translator(s) |
| El pensamiento ético de Averroes apenas ha sido estudiado y ello a pesar de que es el nico filósofo islámico medieval del que se conserva un Comentario a la principal obra ristotélica sobre el tema, la Ética nicomáquea. El eje del presente trabajo es precisamente un nuevo análisis de ese Comentario a través de los conceptos de eudaimonía o felicidad, philía o amistad y tò díkaion o justicia.Averroes subraya los aspectos sociales y políticos apuntados por Aristóteles llegando a considerar el gobierno de los estados uno de los objetivos de su discurso ético. Asimismo, señala la preocupación de los legisladores por buscar la concordia civil que es considerada el mayor bien en las comunidades. Hay, pues, una conexión entre ética y política. Tiene, sin embargo, la hegemonía la política.Finalmente se considera este aspecto desatendido hasta ahora en la historiografía medieval: fue gracias al pensador andalusí como se produjo en el Occidente latino la recepción de la Ética nicomáquea de Aristóteles, obra que penetró en los círculos filosóficos y también en la cultura bajomedieval. La favorable acogida de los dos rincipales teólogos cristianos de la Edad Media, Alberto Magno y Tomás de Aquino, al Comentario de Averroes, traducido al latín por un obispo, ayudó a su difusión en el mundo medieval y más tarde en el Renacimiento. The ethical thought of Averroes has hardly been studied, and this despite the fact that he is the only medieval islamic philosopher whose Commentary on the main Aristotelian work on the subject, the Nicomachean Ethics, is preserved. The axis of this paper is precisely a new analysis of this Commentary through the concepts of eudaimonía or happiness, philía or friendship and tò díkaion or justice.Averroes underlines the social and political aspects pointed out by Aristotle, considering the government of the states one of the purposes of his ethical discourse. Likewise, he asserts the concern of legislators to seek civil harmony, which is considered the highest good in the communities. There is, consequently, a connection between ethics and politics. However, politics has the hegemony.Finally, is considered this neglected aspect so far in medieval historiography: it was thanks to the Andalusian thinker that was produced in the Latin West the reception of Aristotle’s Nicomachean Ethics, a work that entered philosophical circles and also late medieval culture. The favorable reception of the two main Christian theologians of the Middle Ages, Albert the Great and Thomas Aquinas, to the Commentary of Averroes, translated into Latin by a bishop, contributed to its spreading in the medieval world and later the Renaissance. |
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El eje del presente trabajo es precisamente un nuevo an\u00e1lisis de ese Comentario a trav\u00e9s de los conceptos de eudaimon\u00eda o felicidad, phil\u00eda o amistad y t\u00f2 d\u00edkaion o justicia.Averroes subraya los aspectos sociales y pol\u00edticos apuntados por Arist\u00f3teles llegando a considerar el gobierno de los estados uno de los objetivos de su discurso \u00e9tico. Asimismo, se\u00f1ala la preocupaci\u00f3n de los legisladores por buscar la concordia civil que es considerada el mayor bien en las comunidades. Hay, pues, una conexi\u00f3n entre \u00e9tica y pol\u00edtica. Tiene, sin embargo, la hegemon\u00eda la pol\u00edtica.Finalmente se considera este aspecto desatendido hasta ahora en la historiograf\u00eda medieval: fue gracias al pensador andalus\u00ed como se produjo en el Occidente latino la recepci\u00f3n de la \u00c9tica nicom\u00e1quea de Arist\u00f3teles, obra que penetr\u00f3 en los c\u00edrculos filos\u00f3ficos y tambi\u00e9n en la cultura bajomedieval. La favorable acogida de los dos rincipales te\u00f3logos cristianos de la Edad Media, Alberto Magno y Tom\u00e1s de Aquino, al Comentario de Averroes, traducido al lat\u00edn por un obispo, ayud\u00f3 a su difusi\u00f3n en el mundo medieval y m\u00e1s tarde en el Renacimiento.\r\n\r\nThe ethical thought of Averroes has hardly been studied, and this despite the fact that he is the only medieval islamic philosopher whose Commentary on the main Aristotelian work on the subject, the Nicomachean Ethics, is preserved. The axis of this paper is precisely a new analysis of this Commentary through the concepts of eudaimon\u00eda or happiness, phil\u00eda or friendship and t\u00f2 d\u00edkaion or justice.Averroes underlines the social and political aspects pointed out by Aristotle, considering the government of the states one of the purposes of his ethical discourse. Likewise, he asserts the concern of legislators to seek civil harmony, which is considered the highest good in the communities. There is, consequently, a connection between ethics and politics. However, politics has the hegemony.Finally, is considered this neglected aspect so far in medieval historiography: it was thanks to the Andalusian thinker that was produced in the Latin West the reception of Aristotle\u2019s Nicomachean Ethics, a work that entered philosophical circles and also late medieval culture. The favorable reception of the two main Christian theologians of the Middle Ages, Albert the Great and Thomas Aquinas, to the Commentary of Averroes, translated into Latin by a bishop, contributed to its spreading in the medieval world and later the Renaissance.","btype":3,"date":"2021","language":"Spanish","online_url":"","doi_url":"https:\/\/doi.org\/10.5944\/endoxa.48.2021 (refers to the whole volume)","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":70,"category_name":"Nicomachean ethics","link":"bib?categories[]=Nicomachean ethics"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"},{"id":20,"category_name":"Plato","link":"bib?categories[]=Plato"},{"id":6,"category_name":"Albert","link":"bib?categories[]=Albert"},{"id":2,"category_name":"Aquinas","link":"bib?categories[]=Aquinas"}],"authors":[{"id":756,"full_name":"Andr\u00e9s Mart\u00ednez Lorca","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5565,"journal_id":null,"journal_name":"Endoxa","volume":"48","issue":"","pages":"15-46"}},"sort":[2021]}
| Title | Ficino und Averroes. Ein vorläufiger Kommentar zu Ficinos Auseinandersetzung mit Averroes im Buch XV der Theologia Platonica |
| Type | Book Section |
| Language | German |
| Date | 2021 |
| Published in | Averroism between the 15th and 17th Century |
| Pages | 9–79 |
| Categories | Renaissance, Tradition and Reception, Plato |
| Author(s) | Thomas Leinkauf |
| Publisher(s) | |
| Translator(s) |
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| Title | Echoes of Averroes in Renaissance Platonism: Cardinal Bessarion |
| Type | Book Section |
| Language | English |
| Date | 2021 |
| Published in | Averroism between the 15th and 17th Century |
| Pages | 116–150 |
| Categories | Plato, Renaissance, Tradition and Reception |
| Author(s) | Jozef Matula |
| Publisher(s) | |
| Translator(s) |
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| Title | Jewish Socratic Questions in an Age without Plato: Permitting and Forbitting OpenInquiry in 12-15th Century Europe and North Africa |
| Type | Monograph |
| Language | English |
| Date | 2021 |
| Publication Place | Leiden |
| Publisher | Brill |
| Series | Maimonides Library of Philosophy and Religion |
| Volume | 1 |
| Categories | Plato, Tradition and Reception |
| Author(s) | Yehuda Halper |
| Publisher(s) | |
| Translator(s) |
| Yehuda Halper examines Jewish depictions of Socrates and Socratic questioning of the divine among European and North African Jews of the 12th-15th centuries. Without direct access to Plato, their understanding of Socrates is indirect, based on legendary material, on fragmentary quotations from Plato, or on Aristotle. Out of these sources, Jewish authors of this period formed two distinct views of Socrates: one as a wise, ascetic, monotheist, and the other as a vocal skeptic. The latter view has its roots in Plato's Apology where Socrates describes his divine mandate to question all knowledge, including knowledge of the divine. After exploring how this and similar questions arise in the works of Judah Halevi and the Hebrew Averroes, Halper traces how such open-questioning of the divine arises in the works of Maimonides, Jacob Anatoli, Gersonides, and Abraham Bibago. |
| Online Access | https://brill.com/view/title/59627 |
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| Title | The Cambridge Platonists and Averroes |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 197–212 |
| Categories | Plato, Averroism, Tradition and Reception |
| Author(s) | Sarah Hutton |
| Publisher(s) | |
| Translator(s) |
| The ‘Averroism’ which figures in my chapter is a radically attenuated version of the philosophy of Ibn Rushd – Averroism as represented by a single doctrine imputed to the Commentator, namely the idea of a single soul, common to all human beings. The subject of my chapter has less, therefore to do with the thought of Averroes in its later reception or manifestation, and more to do with an idea of Averroism which was current in seventeenth-century England. This is particularly true of the Cambridge Platonists for whom the Averroist doctrine of the intellectus agens is the key doctrine which they associate with Averroes and which they understood as a doctrine of a ‘single soul’ or ‘common soul’. The only one of their number to offer anything like an extensive critique of Averroes was Henry More (1614–1687). Although he too was primarily concerned with the Averroistic conception of the intellectus agens, his response is distinctive for his concern with the Italian Averroists of recent times, Girolamo Cardano, Pietro Pomponazzi and Giulio Cesare Vanini. Even though the Cambridge Platonists’ views on the intellectus agens tell us more about themselves than about Averroes, their limited focus is nevertheless revealing of currents of diffusion of Averroistic ideas, and of the presence of Averroes even in the new waters of early modern philosophy. As I shall argue later, there is an important sense in which More’s partial and distorted conception of the philosophy of Ibn Rushd contributed to a new conception of the self centred on consciousness. My chapter will offer a brief survey of identifiable references to Averroes in the work the Cambridge Platonists, starting with three Emmanuel College men, John Smith (1618–1652), Nathaniel Culverwell (1619–1651) and Ralph Cudworth (1617–1688). I shall then discuss Henry More, to whom the major part of this chapter will be devoted. But before discussing the Cambridge school, a few words on the background. |
{"_index":"bib","_type":"_doc","_id":"1749","_score":null,"_source":{"id":1749,"authors_free":[{"id":2016,"entry_id":1749,"agent_type":"person","is_normalised":1,"person_id":1485,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Sarah Hutton","free_first_name":"Sarah","free_last_name":"Hutton","norm_person":{"id":1485,"first_name":"Sarah","last_name":"Hutton","full_name":"Sarah Hutton","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1145635474","viaf_url":"http:\/\/viaf.org\/viaf\/76355229","db_url":"","from_claudius":1,"link":"bib?authors[]=Sarah Hutton"}}],"entry_title":"The Cambridge Platonists and Averroes","title_transcript":"","title_translation":"","main_title":{"title":"The Cambridge Platonists and Averroes"},"abstract":"The \u2018Averroism\u2019 which figures in my chapter is a radically attenuated version of the philosophy of Ibn Rushd \u2013 Averroism as represented by a single doctrine imputed to the Commentator, namely the idea of a single soul, common to all human beings. The subject of my chapter has less, therefore to do with the thought of Averroes in its later reception or manifestation, and more to do with an idea of Averroism which was current in seventeenth-century England. This is particularly true of the Cambridge Platonists for whom the Averroist doctrine of the intellectus agens is the key doctrine which they associate with Averroes and which they understood as a doctrine of a \u2018single soul\u2019 or \u2018common soul\u2019. The only one of their number to offer anything like an extensive critique of Averroes was Henry More (1614\u20131687). Although he too was primarily concerned with the Averroistic conception of the intellectus agens, his response is distinctive for his concern with the Italian Averroists of recent times, Girolamo Cardano, Pietro Pomponazzi and Giulio Cesare Vanini. Even though the Cambridge Platonists\u2019 views on the intellectus agens tell us more about themselves than about Averroes, their limited focus is nevertheless revealing of currents of diffusion of Averroistic ideas, and of the presence of Averroes even in the new waters of early modern philosophy. As I shall argue later, there is an important sense in which More\u2019s partial and distorted conception of the philosophy of Ibn Rushd contributed to a new conception of the self centred on consciousness. My chapter will offer a brief survey of identifiable references to Averroes in the work the Cambridge Platonists, starting with three Emmanuel College men, John Smith (1618\u20131652), Nathaniel Culverwell (1619\u20131651) and Ralph Cudworth (1617\u20131688). I shall then discuss Henry More, to whom the major part of this chapter will be devoted. But before discussing the Cambridge school, a few words on the background.","btype":2,"date":"2013","language":"English","online_url":"","doi_url":"10.1007\/978-94-007-5240-5_10","ti_url":"","categories":[{"id":20,"category_name":"Plato","link":"bib?categories[]=Plato"},{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"}],"authors":[{"id":1485,"full_name":"Sarah Hutton","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1749,"section_of":241,"pages":"197\u2013212","is_catalog":null,"book":{"id":241,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2013","edition_no":null,"free_date":"2013","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":241,"pubplace":"London","publisher":"Springer","series":"International Archives of the History of Ideas","volume":"211","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":[2013]}
| Title | Averroes between Platonic Philosophy and the Sharīʻa |
| Type | Book Section |
| Language | English |
| Date | 2022 |
| Published in | Leo Strauss and Islamic Political Thought |
| Pages | 46-83 |
| Categories | Relation between Philosophy and Theology, Tradition and Reception, Plato, Politics, Modern Readings |
| Author(s) | Rasoul Namazi |
| Publisher(s) | |
| Translator(s) |
| Chapter 1 is dedicated to the interpretation of a recently discovered, unpublished typescript by Strauss on Averroes’s commentary on Plato’s Republic. In this transcript, available as Appendix A and composed sometime after 1956, Strauss underscores the conflict between philosophy and Islam in Averroes’s commentary on Plato’s Republic. The transcript consists only of short notes and therefore, to reveal its message, it needs to be interpreted in the context of Strauss’s other writings. Strauss’s interpretation of Averroes is based on the idea that Averroes must have been aware of the incompatibility of Islamic revelation with the best regime of Plato. Unlike other scholars, who are mainly preoccupied with Averroes’s access or lack thereof to a reliable translation of Plato’s Republic, Strauss argues that the deficiencies of Averroes’s commentary do not mean that Averroes did not have access to Plato’s Republic; he claims that such apparent deficiencies might be intentional and significant for understanding Averroes’s views. |
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Unlike other scholars, who are mainly preoccupied with Averroes\u2019s access or lack thereof to a reliable translation of Plato\u2019s Republic, Strauss argues that the deficiencies of Averroes\u2019s commentary do not mean that Averroes did not have access to Plato\u2019s Republic; he claims that such apparent deficiencies might be intentional and significant for understanding Averroes\u2019s views.","btype":2,"date":"2022","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/9781009105118.003","ti_url":"","categories":[{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"},{"id":20,"category_name":"Plato","link":"bib?categories[]=Plato"},{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"},{"id":35,"category_name":"Modern Readings","link":"bib?categories[]=Modern Readings"}],"authors":[{"id":1792,"full_name":"Rasoul Namazi","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5618,"section_of":5361,"pages":"46-83","is_catalog":null,"book":{"id":5361,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":1,"language":"en","title":"Leo Strauss and Islamic Political Thought","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2022","edition_no":null,"free_date":null,"abstract":"In this book, Rasoul Namazi offers the first in-depth study of Leo Strauss' writings on Islamic political thought, a topic that interested Strauss over the course of his career. Namazi's volume focuses on several important studies by Strauss on Islamic thought. He critically analyzes Strauss's notes on Averroes' commentary on Plato's Republic and also proposes an interpretation of Strauss' theologico-political notes on the Arabian Nights. Namazi also interprets Strauss' essay on Alfarabi's enigmatic treatise, The Philosophy of Plato and provides a detailed commentary on his complex essay devoted to Alfarabi's summary of Plato's Laws. Based on previously unpublished material from Strauss' papers, Namazi's volume provides new insights into Strauss' reflections on religion, philosophy, and politics, and their relationship to wisdom, persecution, divine law, and unbelief in the works of key Muslim thinkers. His work presents Strauss as one of the most innovative historians and scholars of Islamic thought of all time.","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":5361,"pubplace":"Cambridge","publisher":"Cambridge University Press.","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"persons":[{"id":6212,"entry_id":5361,"agent_type":"person","is_normalised":1,"person_id":1792,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Rasoul Namazi","free_first_name":"Rasoul","free_last_name":"Namazi","norm_person":{"id":1792,"first_name":"Rasoul","last_name":"Namazi","full_name":"Rasoul Namazi","short_ident":"","is_classical_name":null,"dnb_url":"https:\/\/d-nb.info\/gnd\/1218634294","viaf_url":"","db_url":"","from_claudius":null}}]}},"article":null},"sort":["Averroes between Platonic Philosophy and the Shar\u012b\u02bba"]}
| Title | Echoes of Averroes in Renaissance Platonism: Cardinal Bessarion |
| Type | Book Section |
| Language | English |
| Date | 2021 |
| Published in | Averroism between the 15th and 17th Century |
| Pages | 116–150 |
| Categories | Plato, Renaissance, Tradition and Reception |
| Author(s) | Jozef Matula |
| Publisher(s) | |
| Translator(s) |
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| Title | Ficino und Averroes. Ein vorläufiger Kommentar zu Ficinos Auseinandersetzung mit Averroes im Buch XV der Theologia Platonica |
| Type | Book Section |
| Language | German |
| Date | 2021 |
| Published in | Averroism between the 15th and 17th Century |
| Pages | 9–79 |
| Categories | Renaissance, Tradition and Reception, Plato |
| Author(s) | Thomas Leinkauf |
| Publisher(s) | |
| Translator(s) |
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| Title | Jewish Socratic Questions in an Age without Plato: Permitting and Forbitting OpenInquiry in 12-15th Century Europe and North Africa |
| Type | Monograph |
| Language | English |
| Date | 2021 |
| Publication Place | Leiden |
| Publisher | Brill |
| Series | Maimonides Library of Philosophy and Religion |
| Volume | 1 |
| Categories | Plato, Tradition and Reception |
| Author(s) | Yehuda Halper |
| Publisher(s) | |
| Translator(s) |
| Yehuda Halper examines Jewish depictions of Socrates and Socratic questioning of the divine among European and North African Jews of the 12th-15th centuries. Without direct access to Plato, their understanding of Socrates is indirect, based on legendary material, on fragmentary quotations from Plato, or on Aristotle. Out of these sources, Jewish authors of this period formed two distinct views of Socrates: one as a wise, ascetic, monotheist, and the other as a vocal skeptic. The latter view has its roots in Plato's Apology where Socrates describes his divine mandate to question all knowledge, including knowledge of the divine. After exploring how this and similar questions arise in the works of Judah Halevi and the Hebrew Averroes, Halper traces how such open-questioning of the divine arises in the works of Maimonides, Jacob Anatoli, Gersonides, and Abraham Bibago. |
| Online Access | https://brill.com/view/title/59627 |
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| Title | La recepción de la ética aristotélica en Averroes y su impacto en el mundo latino medieval |
| Translation | The reception of the Aristotelian Ethics in Averroes and its influence on trhe medieval latin world |
| Type | Article |
| Language | Spanish |
| Date | 2021 |
| Journal | Endoxa |
| Volume | 48 |
| Pages | 15-46 |
| Categories | Aristotle, Commentary, Nicomachean ethics, Tradition and Reception, Plato, Albert, Aquinas |
| Author(s) | Andrés Martínez Lorca |
| Publisher(s) | |
| Translator(s) |
| El pensamiento ético de Averroes apenas ha sido estudiado y ello a pesar de que es el nico filósofo islámico medieval del que se conserva un Comentario a la principal obra ristotélica sobre el tema, la Ética nicomáquea. El eje del presente trabajo es precisamente un nuevo análisis de ese Comentario a través de los conceptos de eudaimonía o felicidad, philía o amistad y tò díkaion o justicia.Averroes subraya los aspectos sociales y políticos apuntados por Aristóteles llegando a considerar el gobierno de los estados uno de los objetivos de su discurso ético. Asimismo, señala la preocupación de los legisladores por buscar la concordia civil que es considerada el mayor bien en las comunidades. Hay, pues, una conexión entre ética y política. Tiene, sin embargo, la hegemonía la política.Finalmente se considera este aspecto desatendido hasta ahora en la historiografía medieval: fue gracias al pensador andalusí como se produjo en el Occidente latino la recepción de la Ética nicomáquea de Aristóteles, obra que penetró en los círculos filosóficos y también en la cultura bajomedieval. La favorable acogida de los dos rincipales teólogos cristianos de la Edad Media, Alberto Magno y Tomás de Aquino, al Comentario de Averroes, traducido al latín por un obispo, ayudó a su difusión en el mundo medieval y más tarde en el Renacimiento. The ethical thought of Averroes has hardly been studied, and this despite the fact that he is the only medieval islamic philosopher whose Commentary on the main Aristotelian work on the subject, the Nicomachean Ethics, is preserved. The axis of this paper is precisely a new analysis of this Commentary through the concepts of eudaimonía or happiness, philía or friendship and tò díkaion or justice.Averroes underlines the social and political aspects pointed out by Aristotle, considering the government of the states one of the purposes of his ethical discourse. Likewise, he asserts the concern of legislators to seek civil harmony, which is considered the highest good in the communities. There is, consequently, a connection between ethics and politics. However, politics has the hegemony.Finally, is considered this neglected aspect so far in medieval historiography: it was thanks to the Andalusian thinker that was produced in the Latin West the reception of Aristotle’s Nicomachean Ethics, a work that entered philosophical circles and also late medieval culture. The favorable reception of the two main Christian theologians of the Middle Ages, Albert the Great and Thomas Aquinas, to the Commentary of Averroes, translated into Latin by a bishop, contributed to its spreading in the medieval world and later the Renaissance. |
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El eje del presente trabajo es precisamente un nuevo an\u00e1lisis de ese Comentario a trav\u00e9s de los conceptos de eudaimon\u00eda o felicidad, phil\u00eda o amistad y t\u00f2 d\u00edkaion o justicia.Averroes subraya los aspectos sociales y pol\u00edticos apuntados por Arist\u00f3teles llegando a considerar el gobierno de los estados uno de los objetivos de su discurso \u00e9tico. Asimismo, se\u00f1ala la preocupaci\u00f3n de los legisladores por buscar la concordia civil que es considerada el mayor bien en las comunidades. Hay, pues, una conexi\u00f3n entre \u00e9tica y pol\u00edtica. Tiene, sin embargo, la hegemon\u00eda la pol\u00edtica.Finalmente se considera este aspecto desatendido hasta ahora en la historiograf\u00eda medieval: fue gracias al pensador andalus\u00ed como se produjo en el Occidente latino la recepci\u00f3n de la \u00c9tica nicom\u00e1quea de Arist\u00f3teles, obra que penetr\u00f3 en los c\u00edrculos filos\u00f3ficos y tambi\u00e9n en la cultura bajomedieval. La favorable acogida de los dos rincipales te\u00f3logos cristianos de la Edad Media, Alberto Magno y Tom\u00e1s de Aquino, al Comentario de Averroes, traducido al lat\u00edn por un obispo, ayud\u00f3 a su difusi\u00f3n en el mundo medieval y m\u00e1s tarde en el Renacimiento.\r\n\r\nThe ethical thought of Averroes has hardly been studied, and this despite the fact that he is the only medieval islamic philosopher whose Commentary on the main Aristotelian work on the subject, the Nicomachean Ethics, is preserved. The axis of this paper is precisely a new analysis of this Commentary through the concepts of eudaimon\u00eda or happiness, phil\u00eda or friendship and t\u00f2 d\u00edkaion or justice.Averroes underlines the social and political aspects pointed out by Aristotle, considering the government of the states one of the purposes of his ethical discourse. Likewise, he asserts the concern of legislators to seek civil harmony, which is considered the highest good in the communities. There is, consequently, a connection between ethics and politics. However, politics has the hegemony.Finally, is considered this neglected aspect so far in medieval historiography: it was thanks to the Andalusian thinker that was produced in the Latin West the reception of Aristotle\u2019s Nicomachean Ethics, a work that entered philosophical circles and also late medieval culture. The favorable reception of the two main Christian theologians of the Middle Ages, Albert the Great and Thomas Aquinas, to the Commentary of Averroes, translated into Latin by a bishop, contributed to its spreading in the medieval world and later the Renaissance.","btype":3,"date":"2021","language":"Spanish","online_url":"","doi_url":"https:\/\/doi.org\/10.5944\/endoxa.48.2021 (refers to the whole volume)","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":70,"category_name":"Nicomachean ethics","link":"bib?categories[]=Nicomachean ethics"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"},{"id":20,"category_name":"Plato","link":"bib?categories[]=Plato"},{"id":6,"category_name":"Albert","link":"bib?categories[]=Albert"},{"id":2,"category_name":"Aquinas","link":"bib?categories[]=Aquinas"}],"authors":[{"id":756,"full_name":"Andr\u00e9s Mart\u00ednez Lorca","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5565,"journal_id":null,"journal_name":"Endoxa","volume":"48","issue":"","pages":"15-46"}},"sort":["La recepci\u00f3n de la \u00e9tica aristot\u00e9lica en Averroes y su impacto en el mundo latino medieval"]}
| Title | The Cambridge Platonists and Averroes |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 197–212 |
| Categories | Plato, Averroism, Tradition and Reception |
| Author(s) | Sarah Hutton |
| Publisher(s) | |
| Translator(s) |
| The ‘Averroism’ which figures in my chapter is a radically attenuated version of the philosophy of Ibn Rushd – Averroism as represented by a single doctrine imputed to the Commentator, namely the idea of a single soul, common to all human beings. The subject of my chapter has less, therefore to do with the thought of Averroes in its later reception or manifestation, and more to do with an idea of Averroism which was current in seventeenth-century England. This is particularly true of the Cambridge Platonists for whom the Averroist doctrine of the intellectus agens is the key doctrine which they associate with Averroes and which they understood as a doctrine of a ‘single soul’ or ‘common soul’. The only one of their number to offer anything like an extensive critique of Averroes was Henry More (1614–1687). Although he too was primarily concerned with the Averroistic conception of the intellectus agens, his response is distinctive for his concern with the Italian Averroists of recent times, Girolamo Cardano, Pietro Pomponazzi and Giulio Cesare Vanini. Even though the Cambridge Platonists’ views on the intellectus agens tell us more about themselves than about Averroes, their limited focus is nevertheless revealing of currents of diffusion of Averroistic ideas, and of the presence of Averroes even in the new waters of early modern philosophy. As I shall argue later, there is an important sense in which More’s partial and distorted conception of the philosophy of Ibn Rushd contributed to a new conception of the self centred on consciousness. My chapter will offer a brief survey of identifiable references to Averroes in the work the Cambridge Platonists, starting with three Emmanuel College men, John Smith (1618–1652), Nathaniel Culverwell (1619–1651) and Ralph Cudworth (1617–1688). I shall then discuss Henry More, to whom the major part of this chapter will be devoted. But before discussing the Cambridge school, a few words on the background. |
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