| Title | Averroes' "Epistle on Divine Knowledge" as a Dialectical Work: Between Forbidden Interpretation and Philosophical Training |
| Type | Article |
| Language | English |
| Date | 2024 |
| Journal | Arabic Sciences and Philosophy |
| Volume | 34 |
| Issue | 1 |
| Pages | 119 - 137 |
| Categories | no categories |
| Author(s) | Yehuda Halper |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"5837","_score":null,"_source":{"id":5837,"authors_free":[{"id":6776,"entry_id":5837,"agent_type":"person","is_normalised":1,"person_id":903,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Yehuda Halper","free_first_name":"","free_last_name":"","norm_person":{"id":903,"first_name":"","last_name":"","full_name":"","short_ident":"","is_classical_name":0,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]="}}],"entry_title":"Averroes' \"Epistle on Divine Knowledge\" as a Dialectical Work: Between Forbidden Interpretation and Philosophical Training","title_transcript":"","title_translation":"","main_title":{"title":"Averroes' \"Epistle on Divine Knowledge\" as a Dialectical Work: Between Forbidden Interpretation and Philosophical Training"},"abstract":"","btype":3,"date":"2024","language":"English","online_url":"","doi_url":"dio:10.1017\/S0957423923000127","ti_url":"","categories":[],"authors":[{"id":903,"full_name":"","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5837,"journal_id":null,"journal_name":"Arabic Sciences and Philosophy","volume":"34","issue":"1","pages":"119 - 137"}},"sort":[2024]}
| Title | Al-Fārābī’s Eighth Fallacy Extra Dictionem and Averroes’ Criticism |
| Type | Article |
| Language | English |
| Date | 2024 |
| Journal | Arabic Sciences and Philosophy |
| Volume | 34 |
| Pages | 233 - 274 |
| Categories | al-Fārābī |
| Author(s) | Alexander Lamprakis |
| Publisher(s) | |
| Translator(s) |
| This paper aims to introduce and discuss al-Fārābī’s (d. 950–1 CE) fallacy from transfer and substitution in his little-studied “On Deceptive Topoi” (Kitāb al-amkina al-muġalliṭa) and the criticism leveled at him by Averroes (d. 1198 CE) for violating Aristotle’s claim of the exhaustiveness of his list of fallacies. The first and larger half of this paper introduces al-Fārābī’s treatise and its innovations upon Aristotle’s Sophistici elenchi. The second half focuses on Averroes’ criticism in his so-called middle commentary (talḫīṣ) on Aristotle’s SE and discusses the validity of his arguments against al-Fārābī. As the final analysis will show, Averroes’ criticism does not suffciently take into account the independence of al-Fārābī’s treatise from Aristotle’s SE, its disregard for the study of dialectical deception and counterdeception, and its particular focus on the demonstrative sciences. In light of al-Fārābī’s innovation his “On Deceptive Topoi” turns out to be a work of great originality drawing on a broad range of source texts. |
{"_index":"bib","_type":"_doc","_id":"5838","_score":null,"_source":{"id":5838,"authors_free":[{"id":6777,"entry_id":5838,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Alexander Lamprakis","free_first_name":"","free_last_name":"","norm_person":null}],"entry_title":"Al-F\u0101r\u0101b\u012b\u2019s Eighth Fallacy Extra Dictionem and Averroes\u2019 Criticism","title_transcript":"","title_translation":"","main_title":{"title":"Al-F\u0101r\u0101b\u012b\u2019s Eighth Fallacy Extra Dictionem and Averroes\u2019 Criticism"},"abstract":"This paper aims to introduce and discuss al-F\u0101r\u0101b\u012b\u2019s (d. \r\n 950\u20131 CE) fallacy from transfer and substitution in his little-studied \u201cOn Deceptive Topoi\u201d (Kit\u0101b al-amkina al-mu\u0121alli\u1e6da) and the criticism leveled at him by Averroes (d. 1198 CE) for violating Aristotle\u2019s claim of the exhaustiveness of his list of fallacies. The \ufb01rst and larger half of this paper introduces al-F\u0101r\u0101b\u012b\u2019s treatise and its innovations upon Aristotle\u2019s Sophistici elenchi. The second half focuses on Averroes\u2019 criticism in his so-called middle commentary (tal\u1e2b\u012b\u1e63) on Aristotle\u2019s SE and discusses the validity of his arguments against al-F\u0101r\u0101b\u012b. As the \ufb01nal analysis will show, Averroes\u2019 criticism \r\ndoes not su\ufb00ciently take into account the independence of al-F\u0101r\u0101b\u012b\u2019s treatise from Aristotle\u2019s SE, its disregard for the study of dialectical deception and counterdeception, and its particular focus on the demonstrative sciences. In light of al-F\u0101r\u0101b\u012b\u2019s innovation his \u201cOn Deceptive Topoi\u201d turns out to be a work of great originality drawing on a broad range of source texts.","btype":3,"date":"2024","language":"English","online_url":"","doi_url":"dio:10.1017\/S0957423924000043","ti_url":"","categories":[{"id":28,"category_name":"al-F\u0101r\u0101b\u012b","link":"bib?categories[]=al-F\u0101r\u0101b\u012b"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5838,"journal_id":null,"journal_name":"Arabic Sciences and Philosophy","volume":"34","issue":"","pages":"233 - 274"}},"sort":[2024]}
| Title | Ibn Rushd’s Middle Commentary on the Poetics, or the Ethical Education |
| Type | Article |
| Language | undefined |
| Date | 2024 |
| Journal | Journal of Islamic Ethics |
| Pages | 1 - 25 |
| Categories | Poetics, Ethics, Logic |
| Author(s) | Frédérique Woerther |
| Publisher(s) | |
| Translator(s) |
| In his Talkhīṣ Kitāb Arisṭūṭālīs fī l-Shiʿr (“Middle Commentary on Aristotle’s Poetics”) Ibn Rushd (Averroes, d. 595/1198) strictly defines poetic statements (al-aqāwīl al-shiʿriyya) as imaginative (mutakhayyila) statements that imitate the good and the evil, and aim at inciting people to virtue and deterring them from vice. Yet the traces of the Aristotelian ethical doctrine in this Commentary are not restricted to this link to virtue ethics, as the entire text follows at different levels the division between virtue/vice and good/evil. Ibn Rushd also refers to the teaching of ethics when discussing the object of poetic imitation (al-tashbīh wa-l-muḥākāt), the different natures he distinguishes among poets, and the genres of panegyric (madīḥ) and satire (hijāʾ). However, recent scholarship tends to view the Poetics in the Islamic context as a fundamentally logical treatise. Following the Alexandrian tradition, the falāsifa sought, at least since al-Fārābī (d. 339/950), to justify and explain the position of the Poetics in the Organon by defining, for example, the logical and psychological mechanisms of the poetical syllogism. More specifically, philosophers drew parallels between the role of imagination (takhayyul) in the poetical context and the role of assent or conviction (taṣdīq) in the other logical arts, and in particular in the Rhetoric (al-Khiṭāba). The purpose of this contribution is to demonstrate that the Poetics, according to Ibn Rushd, is a treatise that combines logic and ethics and determines in that respect the conditions and the rules of a practical education of the citizens. Like the rhetoric whose political value was already determined, poetics also plays a role in defining the nature and the content of the poetical statements that are to be employed in order to encourage people to virtuous actions – that is, the very condition for a virtuous political, and thus, a happy life. Straddling between logic and ethics, poetry is therefore fundamentally political. |
{"_index":"bib","_type":"_doc","_id":"5839","_score":null,"_source":{"id":5839,"authors_free":[{"id":6778,"entry_id":5839,"agent_type":"person","is_normalised":1,"person_id":1286,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fr\u00e9d\u00e9rique Woerther","free_first_name":"","free_last_name":"","norm_person":{"id":1286,"first_name":"Fr\u00e9d\u00e9rique","last_name":"Woerther","full_name":"Fr\u00e9d\u00e9rique Woerther","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/13670932X","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]=Fr\u00e9d\u00e9rique Woerther"}}],"entry_title":"Ibn Rushd\u2019s Middle Commentary on the Poetics, or the Ethical Education","title_transcript":"","title_translation":"","main_title":{"title":"Ibn Rushd\u2019s Middle Commentary on the Poetics, or the Ethical Education"},"abstract":"In his Talkh\u012b\u1e63 Kit\u0101b Aris\u1e6d\u016b\u1e6d\u0101l\u012bs f\u012b l-Shi\u02bfr (\u201cMiddle Commentary on Aristotle\u2019s Poetics\u201d) Ibn Rushd (Averroes, d. 595\/1198) strictly defines poetic statements (al-aq\u0101w\u012bl al-shi\u02bfriyya) as imaginative (mutakhayyila) statements that imitate the good and the evil, and aim at inciting people to virtue and deterring them from vice. Yet the traces of the Aristotelian ethical doctrine in this Commentary are not restricted to this link to virtue ethics, as the entire text follows at different levels the division between virtue\/vice and good\/evil. Ibn Rushd also refers to the teaching of ethics when discussing the object of poetic imitation (al-tashb\u012bh wa-l-mu\u1e25\u0101k\u0101t), the different natures he distinguishes among poets, and the genres of panegyric (mad\u012b\u1e25) and satire (hij\u0101\u02be). However, recent scholarship tends to view the Poetics in the Islamic context as a fundamentally logical treatise. Following the Alexandrian tradition, the fal\u0101sifa sought, at least since al-F\u0101r\u0101b\u012b (d. 339\/950), to justify and explain the position of the Poetics in the Organon by defining, for example, the logical and psychological mechanisms of the poetical syllogism. More specifically, philosophers drew parallels between the role of imagination (takhayyul) in the poetical context and the role of assent or conviction (ta\u1e63d\u012bq) in the other logical arts, and in particular in the Rhetoric (al-Khi\u1e6d\u0101ba).\r\n\r\nThe purpose of this contribution is to demonstrate that the Poetics, according to Ibn Rushd, is a treatise that combines logic and ethics and determines in that respect the conditions and the rules of a practical education of the citizens. Like the rhetoric whose political value was already determined, poetics also plays a role in defining the nature and the content of the poetical statements that are to be employed in order to encourage people to virtuous actions \u2013 that is, the very condition for a virtuous political, and thus, a happy life. Straddling between logic and ethics, poetry is therefore fundamentally political.","btype":3,"date":"2024","language":null,"online_url":"","doi_url":"https:\/\/doi.org\/10.1163\/24685542-20240011","ti_url":"","categories":[{"id":44,"category_name":"Poetics","link":"bib?categories[]=Poetics"},{"id":22,"category_name":"Ethics","link":"bib?categories[]=Ethics"},{"id":27,"category_name":"Logic","link":"bib?categories[]=Logic"}],"authors":[{"id":1286,"full_name":"Fr\u00e9d\u00e9rique Woerther","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5839,"journal_id":null,"journal_name":"Journal of Islamic Ethics","volume":"","issue":"","pages":"1 - 25"}},"sort":[2024]}
| Title | After The Enlightenment: The Rediscovery Of Averroes By Tiedemann And Herder |
| Type | Article |
| Language | English |
| Date | 2023 |
| Journal | Arabic Sciences and Philosophy |
| Volume | 33 |
| Issue | 1 |
| Pages | 113 - 139 |
| Categories | Tradition and Reception, Kant |
| Author(s) | Stefan Schick |
| Publisher(s) | |
| Translator(s) |
| Both Arabic modernists and Western humanists often regard the Muslim philosopher Averroes as one of the earliest precursors of Kant and the European Enlightenment. In contrast to this reputation, this paper argues that it was Kant’s critics Herder and Tiedemann who rediscovered Averroes. Tiedemann was the first German historiographer to give an accurate account of Averroes’ thought. This was accompanied by a re-evaluation of Averroes by Herder in his Letters for the Advancement of Humanity, in which he recognized the similarity between his own concept of the spirit of the age as historical reason – his alternative to the Enlightenment concept of a universal and ahistorical reason – and Averroes’ concept of a single material intellect for all individual human minds. Finally, the paper outlines the possible connections between Averroes’ interpretation of Aristotle’s intellect and Hegel’s concept of reason in history. Les modernistes arabes et les humanistes occidentaux considèrent souvent le philosophe musulman Averroès comme l’un des premiers précurseurs de Kant et des Lumières européennes. Contrairement à cette réputation, cet article soutient que ce sont les critiqueurs de Kant, Herder et Tiedemann, qui ont redécouvert Averroès. Tiedemann a été le premier historiographe allemand à donner un compte rendu précis de la pensée d’Averroès. Cela s’est accompagné d’une réévaluation d’Averroès par Herder dans ses Lettres sur les progrès de l’humanité, dans lesquelles il reconnaît la similitude entre son propre concept de l’esprit du temps en tant que raison historique – son alternative au concept des Lumières d’une raison universelle et anhistorique – et le concept d’Averroès d’un intellect matériel unique pour tous les esprits humains individuels. Enfin, l’article expose les liens possibles entre l’interprétation d’Averroès de l’intellect d’Aristote et le concept de raison historique de Hegel. |
{"_index":"bib","_type":"_doc","_id":"5602","_score":null,"_source":{"id":5602,"authors_free":[{"id":6503,"entry_id":5602,"agent_type":"person","is_normalised":1,"person_id":1740,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Stefan Schick","free_first_name":"Stefan ","free_last_name":"Schick","norm_person":{"id":1740,"first_name":"Stefan","last_name":"Schick","full_name":"Stefan Schick","short_ident":"","is_classical_name":null,"dnb_url":"https:\/\/d-nb.info\/gnd\/1021039934","viaf_url":"","db_url":"","from_claudius":null,"link":"bib?authors[]=Stefan Schick"}}],"entry_title":"After The Enlightenment: The Rediscovery Of Averroes By Tiedemann And Herder","title_transcript":"","title_translation":"","main_title":{"title":"After The Enlightenment: The Rediscovery Of Averroes By Tiedemann And Herder"},"abstract":"Both Arabic modernists and Western humanists often regard the Muslim philosopher Averroes as one of the earliest precursors of Kant and the European Enlightenment. In contrast to this reputation, this paper argues that it was Kant\u2019s critics Herder and Tiedemann who rediscovered Averroes. Tiedemann was the first German historiographer to give an accurate account of Averroes\u2019 thought. This was accompanied by a re-evaluation of Averroes by Herder in his Letters for the Advancement of Humanity, in which he recognized the similarity between his own concept of the spirit of the age as historical reason \u2013 his alternative to the Enlightenment concept of a universal and ahistorical reason \u2013 and Averroes\u2019 concept of a single material intellect for all individual human minds. Finally, the paper outlines the possible connections between Averroes\u2019 interpretation of Aristotle\u2019s intellect and Hegel\u2019s concept of reason in history.\r\n\r\nLes modernistes arabes et les humanistes occidentaux consid\u00e8rent souvent le philosophe musulman Averro\u00e8s comme l\u2019un des premiers pr\u00e9curseurs de Kant et des Lumi\u00e8res europ\u00e9ennes. Contrairement \u00e0 cette r\u00e9putation, cet article soutient que ce sont les critiqueurs de Kant, Herder et Tiedemann, qui ont red\u00e9couvert Averro\u00e8s. Tiedemann a \u00e9t\u00e9 le premier historiographe allemand \u00e0 donner un compte rendu pr\u00e9cis de la pens\u00e9e d\u2019Averro\u00e8s. Cela s\u2019est accompagn\u00e9 d\u2019une r\u00e9\u00e9valuation d\u2019Averro\u00e8s par Herder dans ses Lettres sur les progr\u00e8s de l\u2019humanit\u00e9, dans lesquelles il reconna\u00eet la similitude entre son propre concept de l\u2019esprit du temps en tant que raison historique \u2013 son alternative au concept des Lumi\u00e8res d\u2019une raison universelle et anhistorique \u2013 et le concept d\u2019Averro\u00e8s d\u2019un intellect mat\u00e9riel unique pour tous les esprits humains individuels. Enfin, l\u2019article expose les liens possibles entre l\u2019interpr\u00e9tation d\u2019Averro\u00e8s de l\u2019intellect d\u2019Aristote et le concept de raison historique de Hegel.","btype":3,"date":"2023","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.1017\/S095742392200011X","ti_url":"","categories":[{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"},{"id":61,"category_name":"Kant","link":"bib?categories[]=Kant"}],"authors":[{"id":1740,"full_name":"Stefan Schick","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5602,"journal_id":null,"journal_name":"Arabic Sciences and Philosophy","volume":"33","issue":"1 ","pages":"113 - 139"}},"sort":[2023]}
| Title | La tradition hébraïque du Tahâfut al-Tahâfut d'Averroès. Status quaestionis et perspectives de recherche |
| Type | Article |
| Language | French |
| Date | 2023 |
| Categories | Averroism, Tradition and Reception, Relation between Philosophy and Theology |
| Author(s) | Silvia Di Donato |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://hal.archives-ouvertes.fr/hal-03931114 |
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| Title | The Importance of History and Perspective in Understanding Mediæval Philosophy: The Case of Maimonides’ Response to the Question of Eternity |
| Type | Article |
| Language | English |
| Date | 2023 |
| Journal | The Maghreb Review |
| Volume | 40 |
| Issue | 3 |
| Pages | 289-307 |
| Categories | Relation between Philosophy and Theology, Maimonides, al-Ġazālī |
| Author(s) | S. M. Hadi Gerami |
| Publisher(s) | |
| Translator(s) |
| The study aims to show how taking history and perspective into consideration could help in understanding mediæval philosophy. To that end, in spite of a philosophical assumption which usually considers that there is no connection between eternity and creation, the paper assumes that Maimonides planned to establish a distinct response which was neither creation nor eternity. Investigating Maimonides’ perspective will be approached in two ways. Firstly, through the distinction between Maimonides, on one hand and theologians and philosophers on the other will be discussed from an intellectual point of view. Al-Ghazālī will be compared to Maimonides to show that, despite initial impressions, they differ substantially from each other on this issue. It will also be shown how Maimonides differentiated his discourse from that of the Greek philosophers. It will firstly be shown here that Maimonides’ response to the question of eternity adopts a different position from that of the classical theologians and the ancient philosophers. Secondly, the historicity of Maimonides’ discourse, or whether anyone else shared Maimonides’ conciliatory approach, will be examined. It will be shown that Averroes has the highest affinity with Maimonides in this regard. This will result in recognition of the fact that Maimonides’ “conciliatory approach” was shared with some other mediæval philosophers such as Averroes. Ultimately, it will be explained how Maimonides’ complicated concept of eternity can be better understood and justified if one takes perspective and historical discourse into consideration, showing that he was someone who tried to incorporate “conciliatory discourse” into mediæval philosophy. |
{"_index":"bib","_type":"_doc","_id":"5604","_score":null,"_source":{"id":5604,"authors_free":[{"id":6505,"entry_id":5604,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"S. M. Hadi Gerami","free_first_name":"S. M. Hadi ","free_last_name":" Gerami","norm_person":null}],"entry_title":"The Importance of History and Perspective in Understanding Medi\u00e6val Philosophy: The Case of Maimonides\u2019 Response to the Question of Eternity","title_transcript":"","title_translation":"","main_title":{"title":"The Importance of History and Perspective in Understanding Medi\u00e6val Philosophy: The Case of Maimonides\u2019 Response to the Question of Eternity"},"abstract":"The study aims to show how taking history and perspective into consideration could help in understanding medi\u00e6val philosophy. To that end, in spite of a philosophical assumption which usually considers that there is no connection between eternity and creation, the paper assumes that Maimonides planned to establish a distinct response which was neither creation nor eternity. Investigating Maimonides\u2019 perspective will be approached in two ways. Firstly, through the distinction between Maimonides, on one hand and theologians and philosophers on the other will be discussed from an intellectual point of view. Al-Ghaz\u0101l\u012b will be compared to Maimonides to show that, despite initial impressions, they differ substantially from each other on this issue. It will also be shown how Maimonides differentiated his discourse from that of the Greek philosophers. It will firstly be shown here that Maimonides\u2019 response to the question of eternity adopts a different position from that of the classical theologians and the ancient philosophers. Secondly, the historicity of Maimonides\u2019 discourse, or whether anyone else shared Maimonides\u2019 conciliatory approach, will be examined. It will be shown that Averroes has the highest affinity with Maimonides in this regard. This will result in recognition of the fact that Maimonides\u2019 \u201cconciliatory approach\u201d was shared with some other medi\u00e6val philosophers such as Averroes. Ultimately, it will be explained how Maimonides\u2019 complicated concept of eternity can be better understood and justified if one takes perspective and historical discourse into consideration, showing that he was someone who tried to incorporate \u201cconciliatory discourse\u201d into medi\u00e6val philosophy.","btype":3,"date":"2023","language":"English","online_url":"","doi_url":"10.1353\/tmr.2015.0029","ti_url":"","categories":[{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"},{"id":9,"category_name":"Maimonides","link":"bib?categories[]=Maimonides"},{"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":5604,"journal_id":null,"journal_name":"The Maghreb Review","volume":"40","issue":"3","pages":"289-307"}},"sort":[2023]}
| Title | Può un uomo generarsi nell’utero di una capra o di una cagna? Una quaestio di Urbano da Bologna nel commento alla Physica di Averroè |
| Type | Article |
| Language | Italian |
| Date | 2023 |
| Journal | Noctua |
| Volume | X |
| Issue | 1 |
| Pages | 46-105 |
| Categories | Averroism, Latin Averroism, Natural Philosophy, Tradition and Reception |
| Author(s) | Mario Loconsole |
| Publisher(s) | |
| Translator(s) |
| In Latin Europe, the controversy over spontaneous generation of perfect animals – namely those whose breeding occurs through sexual reproduction – is received in different ways, varying from positions very close to Avicenna’s, as in the case of Pietro Pomponazzi, to interpretations that rather refer to Averroes’ perspective. To this ‘Averroist front’ undoubtedly belongs the figure of Urbano da Bologna, author of the Expositio commenti Averrois in VIII libros Physicorum – a work that can be defined a supercommentary to Averroes’ Physica – composed in Bologna around 1334. The present study aims to provide the complete transcription of a quaestio that is present in the work – but which was disputed according to its author also in public – as an example of the elaboration of the theme of spontaneous generation in the early 14th century. The text deals with many aspects of the problem, especially elaborating on the correspondence between each specific form and its appropriate matter, in the light of the lively debates of the time, and reveals a mature understanding of Aristotle’s natural philosophy and its Averroist interpretation. |
{"_index":"bib","_type":"_doc","_id":"5600","_score":null,"_source":{"id":5600,"authors_free":[{"id":6501,"entry_id":5600,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Mario Loconsole","free_first_name":"Mario ","free_last_name":"Loconsole","norm_person":null}],"entry_title":"Pu\u00f2 un uomo generarsi nell\u2019utero di una capra o di una cagna? Una quaestio di Urbano da Bologna nel commento alla Physica di Averro\u00e8","title_transcript":"","title_translation":"","main_title":{"title":"Pu\u00f2 un uomo generarsi nell\u2019utero di una capra o di una cagna? Una quaestio di Urbano da Bologna nel commento alla Physica di Averro\u00e8"},"abstract":"In Latin Europe, the controversy over spontaneous generation of perfect animals \u2013 namely those whose breeding occurs through sexual reproduction \u2013 is received in different ways, varying from positions very close to Avicenna\u2019s, as in the case of Pietro Pomponazzi, to interpretations that rather refer to Averroes\u2019 perspective. To this \u2018Averroist front\u2019 undoubtedly belongs the figure of Urbano da Bologna, author of the Expositio commenti Averrois in VIII libros Physicorum \u2013 a work that can be defined a supercommentary to Averroes\u2019 Physica \u2013 composed in Bologna around 1334. The present study aims to provide the complete transcription of a quaestio that is present in the work \u2013 but which was disputed according to its author also in public \u2013 as an example of the elaboration of the theme of spontaneous generation in the early 14th century. The text deals with many aspects of the problem, especially elaborating on the correspondence between each specific form and its appropriate matter, in the light of the lively debates of the time, and reveals a mature understanding of Aristotle\u2019s natural philosophy and its Averroist interpretation.","btype":3,"date":"2023","language":"Italian","online_url":"","doi_url":"https:\/\/doi.org\/10.14640\/NoctuaX2","ti_url":"","categories":[{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"},{"id":7,"category_name":"Latin Averroism","link":"bib?categories[]=Latin Averroism"},{"id":38,"category_name":"Natural Philosophy","link":"bib?categories[]=Natural Philosophy"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5600,"journal_id":null,"journal_name":"Noctua","volume":"X","issue":"1","pages":"46-105"}},"sort":[2023]}
| Title | The revision of the origins science of fiqh model: Ibn Rushd’s book Aldarory |
| Type | Article |
| Language | English |
| Date | 2023 |
| Journal | ournal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies |
| Issue | 93 |
| Pages | 133-159 |
| Categories | Law |
| Author(s) | Mohammed Ibrahim Alkaltham |
| Publisher(s) | |
| Translator(s) |
| This research project wants to discuss two subjects. The first will be an initiation about the topics that Ibn Rushd could purify from the science of jurisprudence. In the second, we will study the suitability of revising the science of jurisprudence based on the issues referred by Ibn Rushd. This research was conducted using the method of induction and analysis, and it was prefaced with a statement of what is meant by revising the principles of jurisprudence and the efforts of the fundamentalists in it, with a translation for Ibn Rushd. The research has been divided into two sections. In the first, we explained Ibn Rushd's approach to the revision of the principles of jurisprudence. In the second topic, we make an extrapolation of the places in which Ibn Rushd revised the principles and studied them by editing Ibn Rushd's opinion first and then inducing the opinions of the fundamentalists with the report including reasoning for each opinion. The positions that were induced were organized into five topics according to their types, namely: verbal issues, logical issues, linguistic issues, jurisprudential branches, and issues that do not bear benefit. Then, I make a conclusion in which the results and recommendations were presented. |
{"_index":"bib","_type":"_doc","_id":"5765","_score":null,"_source":{"id":5765,"authors_free":[{"id":6677,"entry_id":5765,"agent_type":"person","is_normalised":null,"person_id":null,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Mohammed Ibrahim Alkaltham","free_first_name":"Mohammed Ibrahim ","free_last_name":" Alkaltham","norm_person":null}],"entry_title":"The revision of the origins science of fiqh model: Ibn Rushd\u2019s book Aldarory","title_transcript":"","title_translation":"","main_title":{"title":"The revision of the origins science of fiqh model: Ibn Rushd\u2019s book Aldarory"},"abstract":"This research project wants to discuss two subjects. The first will be an initiation about the topics that Ibn Rushd could purify from the science of jurisprudence. In the second, we will study the suitability of revising the science of jurisprudence based on the issues referred by Ibn Rushd. This research was conducted using the method of induction and analysis, and it was prefaced with a statement of what is meant by revising the principles of jurisprudence and the efforts of the fundamentalists in it, with a translation for Ibn Rushd.\r\n\r\nThe research has been divided into two sections. In the first, we explained Ibn Rushd's approach to the revision of the principles of jurisprudence. In the second topic, we make an extrapolation of the places in which Ibn Rushd revised the principles and studied them by editing Ibn Rushd's opinion first and then inducing the opinions of the fundamentalists with the report including reasoning for each opinion. The positions that were induced were organized into five topics according to their types, namely: verbal issues, logical issues, linguistic issues, jurisprudential branches, and issues that do not bear benefit. Then, I make a conclusion in which the results and recommendations were presented.","btype":3,"date":"2023","language":"English","online_url":"","doi_url":"https:\/\/doi.org\/10.54940\/si20429509","ti_url":"","categories":[{"id":26,"category_name":"Law","link":"bib?categories[]=Law"}],"authors":[],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5765,"journal_id":null,"journal_name":"ournal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies","volume":"","issue":"93","pages":"133-159"}},"sort":[2023]}
| Title | Varieties of consciousness in classical Arabic thought: Avicenna, Averroes, and the mutakallimūn |
| Type | Article |
| Language | English |
| Date | 2023 |
| Journal | British journal for the history of philosophy |
| Volume | ahead-of-print (ahead-of-print) |
| Pages | 1-22 |
| Categories | Psychology |
| Author(s) | Deborah L. Black |
| Publisher(s) | |
| Translator(s) |
| In classical Arabic philosophy, the topic of consciousness is commonly associated with Avicenna's ‘Flying Man’ thought experiment. But Avicenna's explorations of the nature of consciousness are not confined to the Flying Man, and he is by no means the only classical Islamic thinker to deem consciousness an important feature of our experience. Consciousness also plays a important role in the epistemology and moral psychology of Avicenna's intellectual rivals, the theologians (mutakallumūn), who represent important sources for Avicenna's own theorizing about consciousness. And while Avicenna's philosophical successor and critic, Averroes, seems to banish consciousness from the core of his cognitive psychology, in doing so he seems to anticipate contemporary efforts to expand the scope of consciousness through the notion of the ‘extended’ mind. This paper examines the varieties of consciousness recognized by Avicenna and several other classical Islamic thinkers with a view to understanding the extent to which their accounts can be mapped on to some of the concepts of consciousness delineated by contemporary philosophers of mind. |
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| Title | Ibn Rushd in the Safavid Iran: “En Orient, après Averroès … ” Revisited |
| Type | Article |
| Language | English |
| Date | 2023 |
| Journal | Intellectual history of the Islamicate world |
| Pages | 1-29 |
| Categories | Transmission, Tradition and Reception |
| Author(s) | Fouad Ben Ahmed |
| Publisher(s) | |
| Translator(s) |
| Tracing the possible ways in which the thought of Ibn Rushd (Averroes, d. 595/1198) was transmitted within Muslim contexts can be such a “frustrating” and “depressing” task that it may have contributed to the near absence of his name in the lists of influential philosophers of Islam in the eastern part of the Islamic world. This article, through the consultation of original texts and manuscripts sets out to throw some light on this seeming absence. It offers a revision of Henry Corbin’s famous assertion about Ibn Rushd’s fate in the East by addressing the various receptions of Ibn Rushd’s texts in North Africa, Egypt, and the Levant, examining available manuscript catalogs of Ibn Rushd’s writings in Iran, and analyzing an important work by ʿAbd al-Razzāq al-Lāhījī (d. 1072/1661–1662), one of the most famous philosophers of the 17th century. |
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| Title | Averroès: La cohérence de la vérité |
| Type | Article |
| Language | French |
| Date | 2023 |
| Journal | Sciences humaines (Auxerre, France) |
| Volume | Les Essentiels (HS15) |
| Pages | 19-21 |
| Categories | Epistemology |
| Author(s) | Ali Benmakhlouf |
| Publisher(s) | |
| Translator(s) |
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| Title | Ibn Rushd in the Safavid Iran: “En Orient, après Averroès … ” Revisited |
| Type | Article |
| Language | English |
| Date | 2023 |
| Journal | Intellectual history of the Islamicate world |
| Pages | 1-29 |
| Categories | Transmission, Tradition and Reception |
| Author(s) | Fouad Ben Ahmed |
| Publisher(s) | |
| Translator(s) |
| Tracing the possible ways in which the thought of Ibn Rushd (Averroes, d. 595/1198) was transmitted within Muslim contexts can be such a “frustrating” and “depressing” task that it may have contributed to the near absence of his name in the lists of influential philosophers of Islam in the eastern part of the Islamic world. This article, through the consultation of original texts and manuscripts sets out to throw some light on this seeming absence. It offers a revision of Henry Corbin’s famous assertion about Ibn Rushd’s fate in the East by addressing the various receptions of Ibn Rushd’s texts in North Africa, Egypt, and the Levant, examining available manuscript catalogs of Ibn Rushd’s writings in Iran, and analyzing an important work by ʿAbd al-Razzāq al-Lāhījī (d. 1072/1661–1662), one of the most famous philosophers of the 17th century. |
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| Title | Ibn Rušd al-Ḥafīd (Averroes) y su exilio a Lucena: orígenes judíos, genealogía y conversión forzosa |
| Type | Article |
| Language | English |
| Date | 2017 |
| Journal | Al-Qantara |
| Volume | 38 |
| Issue | 2 |
| Pages | 131–152 |
| Categories | no categories |
| Author(s) | Maribel Fierro |
| Publisher(s) | |
| Translator(s) |
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| Title | The Reasons for and the Consequences of Averroes’ Saying Essence to God Abstract |
| Type | Article |
| Language | undefined |
| Date | 2021 |
| Journal | Turkish Academic Research Review - Türk Akademik Araştırmalar Dergisi [TARR] |
| Volume | 6 |
| Issue | 3 |
| Categories | Theology, Metaphysics |
| Author(s) | Fevzi Yiğit |
| Publisher(s) | |
| Translator(s) |
| This article deals with the relative reasons and consequences of Averroes’ saying God the essence. Thus, based on the example of Averroes, it is desired to show that the philosophers’ conception of God is actually directly related to the subject of metaphysics. The distinctions between potential and actual, being-essence and matter-form, which are thought to have strong forms of explanation, will be applied when needed. According to Averroes, his research of being is basically an investigation of essence. Although the concept of being/existence does not represent a higher level of being above the substance, it takes place in metaphysics as a higher concept with different meanings. However, according to Ibn Avicenna, the existing meets a higher level of being than the substance, and therefore its inquiry cannot be only the one for substance. Therefore, according to him, the subject of metaphysics is not a substance qua substance. In short, the possible reasons for Averroes to call God essence are as follows: First, God is the most suitable for the definition of essence in all existence. The second is that, keeping other meanings of being in mind, he accepted the concept of “mawjūd” as a mental concept that has no reality in the external world, that is, as a genus, and therefore only recognized the substance as reality. The third is the idea that the celestial bodies move endlessly. The fourth is his view on the relationship between universals and discrete entities and tangible individual essences. Following Aristotle, Averroes thinks that universals and ideas do not contribute to the existence of individual essences. The possible consequences of Averroes’ calling God a substance are as follows: The first is his Hanbalī attitude towards God in his books Fasl al-maqāl and al-Kashf an manāhij al-adilla, which he wrote on the relationship between religion and philosophy. Secondly, what was mentioned above as a cause, is a cyclical thing that can be expressed as a result here. In other words, while accepting the celestial bodies and the universe as eternal, causes God to be called essence, calling God essence results in the idea that the universe exists only apart and disconnected from him under the influence of God. The third is his rejection of the doctrines of creation out of nothing and sudūr (emanation). The refusal to create out of nothing is based on a general ontological principle -as the ancient philosophers openly expressed- “absolute absence cannot be the source of existence”. |
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| Title | "... set hominem anima". Thomas d'Aquin et la pensée humaine comme acte du composé |
| Type | Article |
| Language | French |
| Date | 2006 |
| Journal | Mélanges de l'Université Saint-Joseph |
| Volume | 59 |
| Pages | 69–96 |
| Categories | Psychology, Thomas |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
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| Title | "Averroes. Leben, Werke und Lehre", s.v. "Averroes, Averroismus" |
| Type | Article |
| Language | German |
| Date | 1980 |
| Pages | 1291–92 |
| Categories | Surveys |
| Author(s) | Georges C. Anawati |
| Publisher(s) | |
| Translator(s) |
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| Title | "Averroismus im Judentum", s.v. "Averroes, Averroismus" |
| Type | Article |
| Language | German |
| Date | 1980 |
| Pages | 1295 |
| Categories | Jewish Averroism |
| Author(s) | Hermann Greive |
| Publisher(s) | |
| Translator(s) |
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| Title | "Des propositions modales" epître d'ibn Malīḥ al-Raqqād |
| Type | Article |
| Language | French |
| Date | 1971 |
| Journal | Arabica |
| Volume | 18 |
| Issue | 2 |
| Pages | 202-210 |
| Categories | Logic |
| Author(s) | Abdelmajid El Ghannouchi |
| Publisher(s) | |
| Translator(s) |
| Online Access | https://www.jstor.org/stable/4055692 Brill logo |
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| Title | "If God will grant me life". Averroes the philosopher. Studies on the history of his development |
| Type | Article |
| Language | English |
| Date | 2004 |
| Journal | Documenti e studi sulla tradizione filosofica medievale |
| Volume | 15 |
| Pages | 227–254 |
| Categories | Biography |
| Author(s) | Gerhard Endress |
| Publisher(s) | |
| Translator(s) |
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| Title | "Lateinischer Averroismus", s.v. "Averroes, Averroismus" |
| Type | Article |
| Language | German |
| Date | 1980 |
| Pages | 1292–1294 |
| Categories | Averroism |
| Author(s) | Ludwig Hödl |
| Publisher(s) | |
| Translator(s) |
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