Imposing Alfarabi on Plato: Averroes’s Novel Placement of the Platonic City, 2022
By: Alexander Orwin
Title Imposing Alfarabi on Plato: Averroes’s Novel Placement of the Platonic City
Type Book Section
Language English
Date 2022
Published in Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary
Pages 19–39
Categories al-Fārābī, Galen, Aristotle, Plato, Politics, Commentary
Author(s) Alexander Orwin
Publisher(s)
Translator(s)
Averroes's Commentary on Plato's “Republic” goes far beyond merely commenting on the original. With the benefit of 1,500 years of hindsight, it reckons with important works of philosophy that would have been completely unknown to Plato. Averroes mentions three authors of such works by name: Galen, whom he mostly rebukes, Aristotle, and Alfarabi. It would be hasty to assert that by including such extraneous material, Averroes departs from Plato, but, at the very least, he updates him on account of historical developments. The importance of Averroes's post-Platonic additions is evident from the very structure of the work. The part of it that can plausibly claim to be a commentary on Plato does not begin until 27.24, almost seven pages into Rosenthal's Hebrew text. Averroes begins to address the subject of war, corresponding to Republic 374b, having skipped all of book 1 and the majority of book 2, with only two brief references to them in the opening section (CR 22.27–30, 23.31–33, cf. 47.29–30and 105.25–27). Averroes does not justify his omission until the very end of the work, when he states that the opening part of the Republic does not contain any of the demonstrative arguments of which his commentary is comprised (CR 105.25–27, cf. 21.4). He is more immediately forthright about the reasons for what he includes in its place. In keeping with the demonstrative focus of the work, Averroes replaces Platonic dialectic with a substantial discussion of science. Having divided practical science into two parts, one about general habits and actions and another about their implementation, Averroes explains: “Before we begin a point-by-point explanation of what is in these arguments [of Plato], we ought to mention the things pertinent to this [second] part [of practical science] and explained in the first part, that serve as foundation for what we wish to say here at the beginning” (CR 22.6–8). Averroes's introduction concerns above all the first part of political science, while the Republic proper contains only the second. Averroes attributes to Plato only a small part of the ensuing discussion, concerning justice, the division of labor, and the arrangement of the soul (CR 22.22–24.6, esp. 22.27, 23.31). The other passages are inspired by Aristotle and especially Alfarabi. Averroes appears to substitute scientific arguments from Aristotle and Alfarabi—mainly about science, philosophy, courage, and war—for Plato's dialectical introduction about justice and the founding of the just city.

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With the benefit of 1,500 years of hindsight, it reckons with important works of philosophy that would have been completely unknown to Plato. Averroes mentions three authors of such works by name: Galen, whom he mostly rebukes, Aristotle, and Alfarabi. It would be hasty to assert that by including such extraneous material, Averroes departs from Plato, but, at the very least, he updates him on account of historical developments.\r\n\r\nThe importance of Averroes's post-Platonic additions is evident from the very structure of the work. The part of it that can plausibly claim to be a commentary on Plato does not begin until 27.24, almost seven pages into Rosenthal's Hebrew text. Averroes begins to address the subject of war, corresponding to Republic 374b, having skipped all of book 1 and the majority of book 2, with only two brief references to them in the opening section (CR 22.27\u201330, 23.31\u201333, cf. 47.29\u201330and 105.25\u201327). Averroes does not justify his omission until the very end of the work, when he states that the opening part of the Republic does not contain any of the demonstrative arguments of which his commentary is comprised (CR 105.25\u201327, cf. 21.4). He is more immediately forthright about the reasons for what he includes in its place. In keeping with the demonstrative focus of the work, Averroes replaces Platonic dialectic with a substantial discussion of science. Having divided practical science into two parts, one about general habits and actions and another about their implementation, Averroes explains: \u201cBefore we begin a point-by-point explanation of what is in these arguments [of Plato], we ought to mention the things pertinent to this [second] part [of practical science] and explained in the first part, that serve as foundation for what we wish to say here at the beginning\u201d (CR 22.6\u20138). Averroes's introduction concerns above all the first part of political science, while the Republic proper contains only the second. Averroes attributes to Plato only a small part of the ensuing discussion, concerning justice, the division of labor, and the arrangement of the soul (CR 22.22\u201324.6, esp. 22.27, 23.31). The other passages are inspired by Aristotle and especially Alfarabi. 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Three Arabic Treatises on Aristotle’s Rhetoric: The Commentaries of al-Fârâbî, Avicenna, and Averroes, 2015
By:
Title Three Arabic Treatises on Aristotle’s Rhetoric: The Commentaries of al-Fârâbî, Avicenna, and Averroes
Type Monograph
Language English
Date 2015
Publication Place Carbondale
Publisher Southern Illinois University Press
Series Landmarks in Rhetoric and Public Address
Categories Rhetoric, Aristotle, al-Fārābī, Avicenna, Commentary
Author(s)
Publisher(s)
Translator(s) Lahcen Elyazghi Ezzaher
It is increasingly well documented that western rhetoric's journey from pagan Athens to the medieval academies of Christian Europe was significantly influenced by the intellectual thought of the Muslim Near East. Lahcen Elyazghi Ezzaher contributes to the contemporary chronicling of this influence in Three Arabic Treatises on Aristotle's Rhetoric: The Commentaries of al-Farabi, Avicenna, and Averroes, offering English translations of three landmark medieval Arabic commentaries on Aristotle's famous rhetorical treatise together in one volume for the first time. Elegant and practical, Elyazghi Ezzaher's translations give English-speaking scholars and students of rhetoric access to key medieval Arabic rhetorical texts while elucidating the unique and important contribution of those texts to the revival of European interest in the rhetoric and logic of Aristotle, which in turn influenced the rise of universities and the shaping of Western intellectual life. With a focus on Book I of Aristotle's Rhetoric, the commentaries of al-Farabi, Avicenna, and Averroes translated by Elyazghi Ezzaher are paramount examples of an extensive Arabic-Muslim tradition of textual commentary while also serving as rich corollaries to the medieval Greek and Latin rhetorical commentaries produced in Europe. Elyazghi Ezzaher's translations are each accompanied by insightful scholarly introductions and notes that contextualize both historically and culturally these immensely significant works while highlighting a comparative, multidisciplinary approach to rhetorical scholarship that offers new perspectives on one of the fields foundational texts. A remarkable addition to rhetorical studies, Three Arabic Treatises on Aristotle's Rhetoric: The Commentaries of al-Farabi, Avicenna, and Averroes not only provides vibrant English translations of essential medieval Arabic rhetorical texts, but it also challenges scholars and students of rhetoric to consider their own historical, cultural, and linguistic relationships to the texts and objects they study.

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A reference to al-Fârâbî’s Kitâb al-hurûf in Averroes’ critique of Avicenna (Tahâfut al-Tahâfut, 371,5-372,12 Bouyges), 2014
By: Cecilia Martini Bonadeo
Title A reference to al-Fârâbî’s Kitâb al-hurûf in Averroes’ critique of Avicenna (Tahâfut al-Tahâfut, 371,5-372,12 Bouyges)
Type Article
Language English
Date 2014
Journal Studi Magrebini
Volume 12-13
Pages 433-452
Categories al-Fārābī, Avicenna, Commentary, Metaphysics
Author(s) Cecilia Martini Bonadeo
Publisher(s)
Translator(s)
Al-Fārābī’s Book of Letters (Kitāb al-ḥurūf) and the analyses devoted in this text to the terminology of “being” are authoritative references for Averroes from the epitomes of his youth to his mature treatises. Also the Farabian doctrine of the conventionality of the natural language plays a role in Averroes’ thought. This paper discusses the Tahāfut al-Tahāfut, (pp.371,5-372.12 Bouyges), where Averroes has recourse to the Book of Letters in criticizing Avicenna’s distinction between essence and existence. Averroes explicitly mentions the title of the work and recalls a passage from the fifteenth chapter. This passage had already inspired him in the Epitome on Metaphysics, where Averroes did not mention explicitly his source, but followed in al-Fārābī’s footsteps as for the analysis of the uses of “being”. Averroes uses tacitly the same passage also in his Commentary on Metaphysics Delta 7.

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La distinción nombre-verbo en los comentarios al perihermeneias de Alfarabi y Averroes, 2003
By: José Angel García Cuadrado
Title La distinción nombre-verbo en los comentarios al perihermeneias de Alfarabi y Averroes
Type Article
Language Spanish
Date 2003
Journal Revista española de filosofía medieval
Volume 10
Pages 157–169
Categories al-Fārābī, Logic, Commentary
Author(s) José Angel García Cuadrado
Publisher(s)
Translator(s)

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A reference to al-Fârâbî’s Kitâb al-hurûf in Averroes’ critique of Avicenna (Tahâfut al-Tahâfut, 371,5-372,12 Bouyges), 2014
By: Cecilia Martini Bonadeo
Title A reference to al-Fârâbî’s Kitâb al-hurûf in Averroes’ critique of Avicenna (Tahâfut al-Tahâfut, 371,5-372,12 Bouyges)
Type Article
Language English
Date 2014
Journal Studi Magrebini
Volume 12-13
Pages 433-452
Categories al-Fārābī, Avicenna, Commentary, Metaphysics
Author(s) Cecilia Martini Bonadeo
Publisher(s)
Translator(s)
Al-Fārābī’s Book of Letters (Kitāb al-ḥurūf) and the analyses devoted in this text to the terminology of “being” are authoritative references for Averroes from the epitomes of his youth to his mature treatises. Also the Farabian doctrine of the conventionality of the natural language plays a role in Averroes’ thought. This paper discusses the Tahāfut al-Tahāfut, (pp.371,5-372.12 Bouyges), where Averroes has recourse to the Book of Letters in criticizing Avicenna’s distinction between essence and existence. Averroes explicitly mentions the title of the work and recalls a passage from the fifteenth chapter. This passage had already inspired him in the Epitome on Metaphysics, where Averroes did not mention explicitly his source, but followed in al-Fārābī’s footsteps as for the analysis of the uses of “being”. Averroes uses tacitly the same passage also in his Commentary on Metaphysics Delta 7.

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Imposing Alfarabi on Plato: Averroes’s Novel Placement of the Platonic City, 2022
By: Alexander Orwin
Title Imposing Alfarabi on Plato: Averroes’s Novel Placement of the Platonic City
Type Book Section
Language English
Date 2022
Published in Plato's Republic in the Islamic Context. New Perspectives on Averroes's Commentary
Pages 19–39
Categories al-Fārābī, Galen, Aristotle, Plato, Politics, Commentary
Author(s) Alexander Orwin
Publisher(s)
Translator(s)
Averroes's Commentary on Plato's “Republic” goes far beyond merely commenting on the original. With the benefit of 1,500 years of hindsight, it reckons with important works of philosophy that would have been completely unknown to Plato. Averroes mentions three authors of such works by name: Galen, whom he mostly rebukes, Aristotle, and Alfarabi. It would be hasty to assert that by including such extraneous material, Averroes departs from Plato, but, at the very least, he updates him on account of historical developments. The importance of Averroes's post-Platonic additions is evident from the very structure of the work. The part of it that can plausibly claim to be a commentary on Plato does not begin until 27.24, almost seven pages into Rosenthal's Hebrew text. Averroes begins to address the subject of war, corresponding to Republic 374b, having skipped all of book 1 and the majority of book 2, with only two brief references to them in the opening section (CR 22.27–30, 23.31–33, cf. 47.29–30and 105.25–27). Averroes does not justify his omission until the very end of the work, when he states that the opening part of the Republic does not contain any of the demonstrative arguments of which his commentary is comprised (CR 105.25–27, cf. 21.4). He is more immediately forthright about the reasons for what he includes in its place. In keeping with the demonstrative focus of the work, Averroes replaces Platonic dialectic with a substantial discussion of science. Having divided practical science into two parts, one about general habits and actions and another about their implementation, Averroes explains: “Before we begin a point-by-point explanation of what is in these arguments [of Plato], we ought to mention the things pertinent to this [second] part [of practical science] and explained in the first part, that serve as foundation for what we wish to say here at the beginning” (CR 22.6–8). Averroes's introduction concerns above all the first part of political science, while the Republic proper contains only the second. Averroes attributes to Plato only a small part of the ensuing discussion, concerning justice, the division of labor, and the arrangement of the soul (CR 22.22–24.6, esp. 22.27, 23.31). The other passages are inspired by Aristotle and especially Alfarabi. Averroes appears to substitute scientific arguments from Aristotle and Alfarabi—mainly about science, philosophy, courage, and war—for Plato's dialectical introduction about justice and the founding of the just city.

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Averroes does not justify his omission until the very end of the work, when he states that the opening part of the Republic does not contain any of the demonstrative arguments of which his commentary is comprised (CR 105.25\u201327, cf. 21.4). He is more immediately forthright about the reasons for what he includes in its place. In keeping with the demonstrative focus of the work, Averroes replaces Platonic dialectic with a substantial discussion of science. Having divided practical science into two parts, one about general habits and actions and another about their implementation, Averroes explains: \u201cBefore we begin a point-by-point explanation of what is in these arguments [of Plato], we ought to mention the things pertinent to this [second] part [of practical science] and explained in the first part, that serve as foundation for what we wish to say here at the beginning\u201d (CR 22.6\u20138). Averroes's introduction concerns above all the first part of political science, while the Republic proper contains only the second. Averroes attributes to Plato only a small part of the ensuing discussion, concerning justice, the division of labor, and the arrangement of the soul (CR 22.22\u201324.6, esp. 22.27, 23.31). The other passages are inspired by Aristotle and especially Alfarabi. 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La distinción nombre-verbo en los comentarios al perihermeneias de Alfarabi y Averroes, 2003
By: José Angel García Cuadrado
Title La distinción nombre-verbo en los comentarios al perihermeneias de Alfarabi y Averroes
Type Article
Language Spanish
Date 2003
Journal Revista española de filosofía medieval
Volume 10
Pages 157–169
Categories al-Fārābī, Logic, Commentary
Author(s) José Angel García Cuadrado
Publisher(s)
Translator(s)

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Three Arabic Treatises on Aristotle’s Rhetoric: The Commentaries of al-Fârâbî, Avicenna, and Averroes, 2015
By:
Title Three Arabic Treatises on Aristotle’s Rhetoric: The Commentaries of al-Fârâbî, Avicenna, and Averroes
Type Monograph
Language English
Date 2015
Publication Place Carbondale
Publisher Southern Illinois University Press
Series Landmarks in Rhetoric and Public Address
Categories Rhetoric, Aristotle, al-Fārābī, Avicenna, Commentary
Author(s)
Publisher(s)
Translator(s) Lahcen Elyazghi Ezzaher
It is increasingly well documented that western rhetoric's journey from pagan Athens to the medieval academies of Christian Europe was significantly influenced by the intellectual thought of the Muslim Near East. Lahcen Elyazghi Ezzaher contributes to the contemporary chronicling of this influence in Three Arabic Treatises on Aristotle's Rhetoric: The Commentaries of al-Farabi, Avicenna, and Averroes, offering English translations of three landmark medieval Arabic commentaries on Aristotle's famous rhetorical treatise together in one volume for the first time. Elegant and practical, Elyazghi Ezzaher's translations give English-speaking scholars and students of rhetoric access to key medieval Arabic rhetorical texts while elucidating the unique and important contribution of those texts to the revival of European interest in the rhetoric and logic of Aristotle, which in turn influenced the rise of universities and the shaping of Western intellectual life. With a focus on Book I of Aristotle's Rhetoric, the commentaries of al-Farabi, Avicenna, and Averroes translated by Elyazghi Ezzaher are paramount examples of an extensive Arabic-Muslim tradition of textual commentary while also serving as rich corollaries to the medieval Greek and Latin rhetorical commentaries produced in Europe. Elyazghi Ezzaher's translations are each accompanied by insightful scholarly introductions and notes that contextualize both historically and culturally these immensely significant works while highlighting a comparative, multidisciplinary approach to rhetorical scholarship that offers new perspectives on one of the fields foundational texts. A remarkable addition to rhetorical studies, Three Arabic Treatises on Aristotle's Rhetoric: The Commentaries of al-Farabi, Avicenna, and Averroes not only provides vibrant English translations of essential medieval Arabic rhetorical texts, but it also challenges scholars and students of rhetoric to consider their own historical, cultural, and linguistic relationships to the texts and objects they study.

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