Work 53
Author 919
Ultimas investigaciones sobre el Tahafut de Averroes, 1971
By: Salvador Gómez Nogales
Title Ultimas investigaciones sobre el Tahafut de Averroes
Type Book Section
Language Spanish
Date 1971
Published in Actas do IV congreso de Estudos Árabes e Islâmicos
Pages 311–324
Categories no categories
Author(s) Salvador Gómez Nogales
Publisher(s)
Translator(s)

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L'unité de l'intellect : nécessité immanente au système d'Averroès, 1971
By: G.G. Hana
Title L'unité de l'intellect : nécessité immanente au système d'Averroès
Type Book Section
Language French
Date 1971
Published in Vê Congrès International d'Arabisants et d'Islamisants. Actes
Pages 267–273
Categories no categories
Author(s) G.G. Hana
Publisher(s)
Translator(s)

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Crónica de los jueces musulmanes y III. Estirpe de juristas : Los Banu Rushd, jueces de Córdoba, 1971
By: Rafael Mendizábal Allende
Title Crónica de los jueces musulmanes y III. Estirpe de juristas : Los Banu Rushd, jueces de Córdoba
Type Article
Language Spanish
Date 1971
Journal Africa
Volume 23
Issue 353
Pages 6–9
Categories Law
Author(s) Rafael Mendizábal Allende
Publisher(s)
Translator(s)

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Ibn Rushd, 1971
By: Roger Arnaldez
Title Ibn Rushd
Type Book Section
Language English
Date 1971
Published in The Encyclopaedia of Islam. New Edition
Pages 909–920
Categories no categories
Author(s) Roger Arnaldez
Publisher(s)
Translator(s)

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Contribution à l'etude de la noétique aristotélicienne chez Ibn Rochd, 1971
Title Contribution à l'etude de la noétique aristotélicienne chez Ibn Rochd
Type Monograph
Language undefined
Date 1971
Publication Place Paris
Categories no categories
Author(s) no authors
Publisher(s) no authors
Translator(s) no authors

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Practical, Theoretical, and Moral Superiority in Averroes, 1971
By: Martin A. Bertman
Title Practical, Theoretical, and Moral Superiority in Averroes
Type Article
Language English
Date 1971
Journal Studi Internazionali di Filosofia
Volume 3
Pages 47–54
Categories no categories
Author(s) Martin A. Bertman
Publisher(s)
Translator(s)

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Philosophical elitism : the example of Averroes, 1971
By: Martin A. Bertman
Title Philosophical elitism : the example of Averroes
Type Article
Language English
Date 1971
Journal Philosophical Journal
Volume 8
Pages 115–121
Categories no categories
Author(s) Martin A. Bertman
Publisher(s)
Translator(s)

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ابو الوليد ابن رشد. تلخيص كتاب ارسطوطاليس في الشعر, 1971
By: Averroes
Title ابو الوليد ابن رشد. تلخيص كتاب ارسطوطاليس في الشعر
Transcription ʾAbū l-Walīd Ibn Rušd. Talḫīṣ kitāb ʾArisṭūṭālīs fī l-šiʿr
Translation ʾAbū l-Walīd Ibn Rušd. Middle Commentary on Aristotles Poetics. The Work of ʾAbū l-Walīd Ibn Rušd
Type Monograph
Language undefined
Date 1971
Publication Place Cairo
Categories Poetics
Author(s) Averroes
Publisher(s)
Translator(s)

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Averrois in librum V (Δ) Metaphysicorum Aristotelis commentarius. Edizione condotta su manoscritti scelti con introduzione, note ed uno studio storico-filosofico, 1971
By: Averroes, Ponzalli Ruggero (Ed.)
Title Averrois in librum V (Δ) Metaphysicorum Aristotelis commentarius. Edizione condotta su manoscritti scelti con introduzione, note ed uno studio storico-filosofico
Type Monograph
Language undefined
Date 1971
Publication Place Bern
Series Schriften der Schweizerischen Geisteswissenschaftlichen Gesellschaft
Volume 13
Categories Metaphysics
Author(s) Averroes , Ponzalli Ruggero
Publisher(s)
Translator(s)

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Averroes on Poetry, 1971
By: Vicente Cantarino
Title Averroes on Poetry
Type Book Section
Language English
Date 1971
Published in Islam and its cultural divergence. Studies in honor of Gustave E. von Grunebaum
Pages 10–26
Categories Poetics
Author(s) Vicente Cantarino
Publisher(s)
Translator(s)

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Über den Zusammenhang der griechischen und arabischen Philosophie, 2004
By: Friedrich Dieterici
Title Über den Zusammenhang der griechischen und arabischen Philosophie
Type Monograph
Language undefined
Date 2004
Publication Place München
Publisher Edition Avicenna
Categories Modern Interpretations and Adaptations
Author(s) Friedrich Dieterici
Publisher(s)
Translator(s)

{"_index":"bib","_type":"_doc","_id":"1341","_score":null,"_source":{"id":1341,"authors_free":[{"id":1529,"entry_id":1341,"agent_type":"person","is_normalised":1,"person_id":1253,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Friedrich Dieterici","free_first_name":"Friedrich","free_last_name":"Dieterici","norm_person":{"id":1253,"first_name":"Friedrich","last_name":"Dieterici","full_name":"Friedrich Dieterici","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/116112093","viaf_url":"","db_url":"https:\/\/www.deutsche-biographie.de\/sfz9981.html#ndbcontent","from_claudius":1,"link":"bib?authors[]=Friedrich Dieterici"}}],"entry_title":"\u00dcber den Zusammenhang der griechischen und arabischen Philosophie","title_transcript":null,"title_translation":null,"main_title":{"title":"\u00dcber den Zusammenhang der griechischen und arabischen Philosophie"},"abstract":null,"btype":1,"date":"2004","language":null,"online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":52,"category_name":"Modern Interpretations and Adaptations","link":"bib?categories[]=Modern Interpretations and Adaptations"}],"authors":[{"id":1253,"full_name":"Friedrich Dieterici","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":{"id":1341,"pubplace":"M\u00fcnchen","publisher":"Edition Avicenna","series":null,"volume":null,"edition_no":null,"valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":["\u00dcber den Zusammenhang der griechischen und arabischen Philosophie"]}

Über die Bewegungs- und Veränderungsarten nach Albertus Magnus, 1989
By: Paul Hoßfeld
Title Über die Bewegungs- und Veränderungsarten nach Albertus Magnus
Type Book Section
Language German
Date 1989
Published in Die Kölner Universität im Mittelalter
Pages 128–143
Categories Physics, Albert
Author(s) Paul Hoßfeld
Publisher(s)
Translator(s)

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Über die averroistische Wende der lateinischen Philosophie des Mittelalters im 13. Jahrhundert, 1972
By: L. Hödl
Title Über die averroistische Wende der lateinischen Philosophie des Mittelalters im 13. Jahrhundert
Type Article
Language German
Date 1972
Journal Recherches de théologie ancienne et médiévale
Volume 39
Pages 171-204
Categories Averroism, Latin Averroism
Author(s) L. Hödl
Publisher(s)
Translator(s)

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Übersetzungsbedingte Verständnisprobleme im Großen Metaphysik-Kommentar des Averroes (zu Met. Δ 15, 1020b26-1021a14 und 1021a26-b3), 1986
By: Rudolf Hoffmann
Title Übersetzungsbedingte Verständnisprobleme im Großen Metaphysik-Kommentar des Averroes (zu Met. Δ 15, 1020b26-1021a14 und 1021a26-b3)
Type Book Section
Language German
Date 1986
Published in Aristotelisches Erbe im arabisch-lateinischen Mittelalter. Übersetzungen, Kommentare, Interpretationen
Pages 141–160
Categories Metaphysics
Author(s) Rudolf Hoffmann
Publisher(s)
Translator(s)

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Übersetzungsbedingte Verständnisprobleme im großen Metaphysik-Kommentar des Averroes (zu Met. Buch Delta 15, 1020 b 26 - 1021 a 14 und 1021 a 26 - b 3), 1986
By: Rudolf Hoffmann
Title Übersetzungsbedingte Verständnisprobleme im großen Metaphysik-Kommentar des Averroes (zu Met. Buch Delta 15, 1020 b 26 - 1021 a 14 und 1021 a 26 - b 3)
Type Book Section
Language German
Date 1986
Published in Aristotelisches Erbe im arabisch-lateinischen Mittelalter. Übersetzungen, Kommentare, Interpretationen
Pages 141–160
Categories Metaphysics, Aristotle
Author(s) Rudolf Hoffmann
Publisher(s)
Translator(s)

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İbn Rüşd'de Bilimsel Kanıtlama Yöntemi, 2020
By: Haci Kaya
Title İbn Rüşd'de Bilimsel Kanıtlama Yöntemi
Type Article
Language Turkish
Date 2020
Journal Igdir University Journal of Social Sciences
Volume 23
Pages 27-86
Categories Logic, Commentary
Author(s) Haci Kaya
Publisher(s)
Translator(s)
Averroes wrote small, medium, and magnum commentaries on the Posterior Analytics, which is translated and commented many times until the 12th century, and also originated in original studies. Averroes has established the demonstration once again with his medium and magnum commentaries that are named Talkhis al-Burhan and Sharh al-Burhan/Tafsir al-Burhan, which have been largely successful in reflecting the authenticity of the Posterior Analytics, by placing the demonstration at the center of both his philosophical system and Islamic philosophy. The demonstration, in five arts which are an art encompassing human knowledge types and a method of obtaining these types of knowledge, refers to a method of scientific demonstration that builds the theoretical framework of definitive scientific knowledge. This scientific demonstrative method, which Averroes put at the center of his philosophical system and Islamic philosophy, corresponds to a scientific method that can be called “the inductive-deductive method” based on induction.

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İbn Rüşd'de Siyaset ve Ahlak İlişkis, 2018
By: Mirpenç Aşkit
Title İbn Rüşd'de Siyaset ve Ahlak İlişkis
Type Article
Language Turkish
Date 2018
Journal Igdir University Journal of Social Sciences
Volume 16
Pages 47-65
Categories Ethics, Politics
Author(s) Mirpenç Aşkit
Publisher(s)
Translator(s)
Today, the basis of much political corruption can be mentioned in the presence of political morality that is built on political practices free from virtues. According to Averroes, the ethics of political morality/politics ethic provide with hegemonic power. İn the sense of overcoming this, he emphasizes on moral -based policy that takes virtues as its own origin of reference. Averroes, who takes Greek experience in the relation of morality- politics into account, gives extra weight to politics and morality relations in the building period of constitutive politics in İslamic world. As a condition of the sustenance of İslamic world in the political arena, he showed original arche/ metaphysics that refers to the virtues which should be in every area of the life. The understanding of politics and morality that is manifested in Averroes, also express the consciousness of reviving of objective political culture. Bugün birçok siyasal yozlaşmanın temelinde erdemlerden bağımsız siyasal pratikler üzerine inşa edilen bir siyasal ahlakın varlığında söz edilebilir. İbn Rüşd' göre siyasal ahlak / siyasetin ahlakı hegemonik güç sağlar. Bunun aşılması olarak erdemleri kendine referans alan ahlak temeli bir siyasete vurgu yapmaktadır. Siyaset-ahlak ilişkisinde Grek dünyasının siyaset tecrübesini dikkate alan İbn Rüşd İslam dünyasında kurucu siyasetin inşa edilmeye çalışıldığı bir dönemde siyaset ve ahlak ilişkisine daha da önem vermiştir. İslam dünyasının siyasi arenada var olmasının şartı olarak; hayatın her alanında var olması gereken erdemleri referans alan asli arche'ye/metafiziği göstermiştir. İbn Rüşd'ün de ortaya konulan siyaset ve ahlak anlayışı aynı zamanda nesnel bir siyasi kültürün dirilmesinin derin bir bilincini ifade etmektedir.

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İbn Rüşd’ün Tanrı’ya cevher demesinin neden ve sonuçları, 2021
By: Fevzi Yiğit
Title İbn Rüşd’ün Tanrı’ya cevher demesinin neden ve sonuçları
Translation The reasons for and the consequences of Averroes’ saying essence to God
Type Article
Language Turkish
Date 2021
Journal Turkish Academic Research Review
Volume 6
Issue 3
Pages 1035-1052
Categories Metaphysics, Relation between Philosophy and Theology, Cosmology
Author(s) Fevzi Yiğit
Publisher(s)
Translator(s)
Bu makalede, İbn Rüşd’ün Tanrı’ya cevher demesinin görece neden ve sonuçları konu edilmektedir. Böylece İbn Rüşd örneğinden hareketle, filozofların Tanrı telakkilerinin aslında metafiziğin konusuyla doğrudan bağlantılı olduğu gösterilmek istenmektedir. Makalede bilkuvve-bilfiil, cevher-araz, varlık-mâhiyet, madde-sûret ve teşkîk gibi güçlü felsefî ayrımlara ihtiyaç duyuldukça başvurulacaktır. İbn Rüşd’e göre mevcut/var olan araştırması temelde bir cevher araştırmasıdır. Mevcut kavramı cevherin üstünde yer alan daha üst bir varlık seviyesini temsil etmese de kapsamının genişliği yüzünden cevherden daha üst bir kavramdır. Oysaki İbn Sînâ’ya göre mevcut, cevherden daha üst bir varlık seviyesini karşılar ve bu yüzden mevcut araştırması sadece cevher araştırmasına hasredilemez. Dolayısıyla ona göre metafiziğin konusu cevher olması açısından cevher değildir. İbn Rüşd’ün Tanrı’ya cevher demesinin muhtemel nedenleri şunlardır: Birincisi, Tanrı bütün mevcudat içerisinde cevher tanımına en uygun olandır. İkincisi onun mevcut kavramını -diğer anlamlarını akılda tutmak kaydıyla- dış dünyada gerçekliği olmayan zihinsel bir kavram yani cins olarak kabul etmesi dolayısıyla sadece cevhere gerçeklik tanımış olmasıdır. Üçüncüsü, göksel cisimlerin sonsuz bir biçimde hareket ettiği düşüncesidir. Dördüncüsü tümeller ve ayrık mevcutlar ile hissedilir ferdi cevherler arasındaki ilişkiye dair görüşüdür. İbn Rüşd Aristoteles’i takiben tümellerin ve ideaların ferdi cevherlerin varoluşunda katkısı olmadığını düşünür. İbn Rüşd’ün Tanrı’ya cevher demesinin muhtemel sonuçlarıysa şunlardır: Birincisi onun din felsefe ilişkisine dair yazdığı Faslü’l-makâl ve el-Keşf an menâhicü’ledille kitaplarında Tanrı hakkında takındığı Hanbeli tavırdır. İkincisi aslında yukarıda sebep olarak zikredilen burada ise sonuç olarak dile getirilebilecek döngüsel bir şeydir. Yani gök cisimleri ve âlemi ezeli olarak kabul etmek Tanrı’ya cevher denmesine sebep olurken Tanrı’ya cevher denmesi de âlemin Tanrı’nın etkisiyle ancak O’ndan ayrı ve kopuk olarak mevcut olması fikrini sonuç vermektedir. Üçüncüsü sudûr ve yoktan yaratma doktrinlerini reddetmesidir. Yoktan yaratmayı reddi ise -antik filozofların da açıkça dile getirdiği üzere- “salt yokluğun varlığın kaynağı olamayacağı “şeklindeki genel bir ontolojik ilkeye dayanmaktadır. 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”.

{"_index":"bib","_type":"_doc","_id":"5582","_score":null,"_source":{"id":5582,"authors_free":[{"id":6480,"entry_id":5582,"agent_type":"person","is_normalised":1,"person_id":903,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fevzi Yi\u011fit","free_first_name":"Fevzi","free_last_name":"Yi\u011fit","norm_person":{"id":903,"first_name":"","last_name":"","full_name":"","short_ident":"","is_classical_name":0,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]="}}],"entry_title":"\u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin neden ve sonu\u00e7lar\u0131","title_transcript":"","title_translation":"The reasons for and the consequences of Averroes\u2019 saying essence to God","main_title":{"title":"\u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin neden ve sonu\u00e7lar\u0131"},"abstract":"Bu makalede, \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin g\u00f6rece neden ve sonu\u00e7lar\u0131 konu edilmektedir. B\u00f6ylece \u0130bn R\u00fc\u015fd \u00f6rne\u011finden hareketle, filozoflar\u0131n Tanr\u0131 telakkilerinin asl\u0131nda metafizi\u011fin konusuyla do\u011frudan ba\u011flant\u0131l\u0131 oldu\u011fu g\u00f6sterilmek istenmektedir. Makalede bilkuvve-bilfiil, cevher-araz, varl\u0131k-m\u00e2hiyet, madde-s\u00fbret ve te\u015fk\u00eek gibi g\u00fc\u00e7l\u00fc felsef\u00ee ayr\u0131mlara ihtiya\u00e7 duyulduk\u00e7a ba\u015fvurulacakt\u0131r. \u0130bn R\u00fc\u015fd\u2019e g\u00f6re mevcut\/var olan ara\u015ft\u0131rmas\u0131 temelde bir cevher ara\u015ft\u0131rmas\u0131d\u0131r. Mevcut kavram\u0131 cevherin \u00fcst\u00fcnde yer alan daha \u00fcst bir varl\u0131k seviyesini temsil etmese de kapsam\u0131n\u0131n geni\u015fli\u011fi y\u00fcz\u00fcnden cevherden daha \u00fcst bir kavramd\u0131r. Oysaki \u0130bn S\u00een\u00e2\u2019ya g\u00f6re mevcut, cevherden daha \u00fcst bir varl\u0131k seviyesini kar\u015f\u0131lar ve bu y\u00fczden mevcut ara\u015ft\u0131rmas\u0131 sadece cevher ara\u015ft\u0131rmas\u0131na hasredilemez. Dolay\u0131s\u0131yla ona g\u00f6re metafizi\u011fin konusu cevher olmas\u0131 a\u00e7\u0131s\u0131ndan cevher de\u011fildir. \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin muhtemel nedenleri \u015funlard\u0131r: Birincisi, Tanr\u0131 b\u00fct\u00fcn mevcudat i\u00e7erisinde cevher tan\u0131m\u0131na en uygun oland\u0131r. \u0130kincisi onun mevcut kavram\u0131n\u0131 -di\u011fer anlamlar\u0131n\u0131 ak\u0131lda tutmak kayd\u0131yla- d\u0131\u015f d\u00fcnyada ger\u00e7ekli\u011fi olmayan zihinsel bir kavram yani cins olarak kabul etmesi dolay\u0131s\u0131yla sadece cevhere ger\u00e7eklik tan\u0131m\u0131\u015f olmas\u0131d\u0131r. \u00dc\u00e7\u00fcnc\u00fcs\u00fc, g\u00f6ksel cisimlerin sonsuz bir bi\u00e7imde hareket etti\u011fi d\u00fc\u015f\u00fcncesidir. D\u00f6rd\u00fcnc\u00fcs\u00fc t\u00fcmeller ve ayr\u0131k mevcutlar ile hissedilir ferdi cevherler aras\u0131ndaki ili\u015fkiye dair g\u00f6r\u00fc\u015f\u00fcd\u00fcr. \u0130bn R\u00fc\u015fd Aristoteles\u2019i takiben t\u00fcmellerin ve idealar\u0131n ferdi cevherlerin varolu\u015funda katk\u0131s\u0131 olmad\u0131\u011f\u0131n\u0131 d\u00fc\u015f\u00fcn\u00fcr. \u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin muhtemel sonu\u00e7lar\u0131ysa \u015funlard\u0131r: Birincisi onun din felsefe ili\u015fkisine dair yazd\u0131\u011f\u0131 Fasl\u00fc\u2019l-mak\u00e2l ve el-Ke\u015ff an men\u00e2hic\u00fc\u2019ledille kitaplar\u0131nda Tanr\u0131 hakk\u0131nda tak\u0131nd\u0131\u011f\u0131 Hanbeli tav\u0131rd\u0131r. \u0130kincisi asl\u0131nda yukar\u0131da sebep olarak zikredilen burada ise sonu\u00e7 olarak dile getirilebilecek d\u00f6ng\u00fcsel bir \u015feydir. Yani g\u00f6k cisimleri ve \u00e2lemi ezeli olarak kabul etmek Tanr\u0131\u2019ya cevher denmesine sebep olurken Tanr\u0131\u2019ya cevher denmesi de \u00e2lemin Tanr\u0131\u2019n\u0131n etkisiyle ancak O\u2019ndan ayr\u0131 ve kopuk olarak mevcut olmas\u0131 fikrini sonu\u00e7 vermektedir. \u00dc\u00e7\u00fcnc\u00fcs\u00fc sud\u00fbr ve yoktan yaratma doktrinlerini reddetmesidir. Yoktan yaratmay\u0131 reddi ise -antik filozoflar\u0131n da a\u00e7\u0131k\u00e7a dile getirdi\u011fi \u00fczere- \u201csalt yoklu\u011fun varl\u0131\u011f\u0131n kayna\u011f\u0131 olamayaca\u011f\u0131 \u201c\u015feklindeki genel bir ontolojik ilkeye dayanmaktad\u0131r.\r\n \r\nThis article deals with the relative reasons and consequences of Averroes\u2019 saying God the essence. Thus, based on the example of Averroes, it is desired to show that the philosophers\u2019 conception of God is actually directly related to the subject of metaphysics. The distinctions between potential and actual, being-essence and matter-form, which are thought to have strong forms of explanation, will be applied when needed. According to Averroes, his research of being is basically an investigation of essence. Although the concept of being\/existence does not represent a higher level of being above the substance, it takes place in metaphysics as a higher concept with different meanings. However, according to Ibn Avicenna, the existing meets a higher level of being than the substance, and therefore its inquiry cannot be only the one for substance. Therefore, according to him, the subject of metaphysics is not a substance qua substance. In short, the possible reasons for Averroes to call God essence are as follows: First, God is the most suitable for the definition of essence in all existence. The second is that, keeping other meanings of being in mind, he accepted the concept of \u201cmawj\u016bd\u201d as a mental concept that has no reality in the external world, that is, as a genus, and therefore only recognized the substance as reality. The third is the idea that the celestial bodies move endlessly. The fourth is his view on the relationship between universals and discrete entities and tangible individual essences. Following Aristotle, Averroes thinks that universals and ideas do not contribute to the existence of individual essences. The possible consequences of Averroes\u2019 calling God a substance are as follows: The first is his Hanbal\u012b attitude towards God in his books Fasl al-maq\u0101l and al-Kashf an man\u0101hij al-adilla, which he wrote on the relationship between religion and philosophy. Secondly, what was mentioned above as a cause, is a cyclical thing that can be expressed as a result here. In other words, while accepting the celestial bodies and the universe as eternal, causes God to be called essence, calling God essence results in the idea that the universe exists only apart and disconnected from him under the influence of God. The third is his rejection of the doctrines of creation out of nothing and sud\u016br (emanation). The refusal to create out of nothing is based on a general ontological principle -as the ancient philosophers openly expressed- \u201cabsolute absence cannot be the source of existence\u201d.","btype":3,"date":"2021","language":"Turkish","online_url":"","doi_url":"https:\/\/doi.org\/20.500.11787\/6522","ti_url":"","categories":[{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"},{"id":47,"category_name":"Relation between Philosophy and Theology","link":"bib?categories[]=Relation between Philosophy and Theology"},{"id":19,"category_name":"Cosmology","link":"bib?categories[]=Cosmology"}],"authors":[{"id":903,"full_name":"","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5582,"journal_id":null,"journal_name":"Turkish Academic Research Review","volume":"6","issue":"3","pages":"1035-1052"}},"sort":["\u0130bn R\u00fc\u015fd\u2019\u00fcn Tanr\u0131\u2019ya cevher demesinin neden ve sonu\u00e7lar\u0131"]}

ʿAbd al-Laṭīf al-Baġdādī's Reception of Book Beta of Aristotle's Metaphysics against the Background of the Competing Readings by Avicenna and Averroes, 2010
By: Cecilia Martini Bonadeo
Title ʿAbd al-Laṭīf al-Baġdādī's Reception of Book Beta of Aristotle's Metaphysics against the Background of the Competing Readings by Avicenna and Averroes
Type Article
Language English
Date 2010
Journal Documenti e studi sulla tradizione filosofica medievale
Volume 21
Pages 411–431
Categories Metaphysics, Commentary, Avicenna
Author(s) Cecilia Martini Bonadeo
Publisher(s)
Translator(s)
This study is devoted to the Arabic reception of Metaphysics Beta in the Book on the Science of Metaphysics by ʿAbd al-Laṭīf al-Baġdādī (1162–1231). After a brief overview of Aristotle's scope in Beta, of its Arabic direct tradition and of the competing readings devoted to it by Avicenna and Averroes, I present ʿAbd al-Laṭīf al-Baġdādī's paraphrase. I focus on the concept of metaphysics as a science that stands out from it: metaphysics owes its leading role to the fact that it studies beings qua beings, it demonstrates the principles of particular sciences and inquiries into the first principle: it is ontology, universal science, first philosophy and theology. ʿAbd al-Laṭīf al-Baġdādī gathers all the results of the science of metaphysics produced befoe him and transmitted through the schools' milieu. Al-Kindī and al-Fārābī cooperate to this end without any perception on ʿAbd al-Laṭīf al-Baġdādī's part that a problem might arise: in ʿAbd al-Laṭīf al-Baġdādī's view, the 'theologizing' interpretation of greek metaphysics and al-Fārābī's distinction bewteen theology and ontology coexist.

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ʿAl Ibn Rušd, ha-RaMBaM ve-ha-medinah ha-meʿulah, 1992
By: Zev Harvey
Title ʿAl Ibn Rušd, ha-RaMBaM ve-ha-medinah ha-meʿulah
Translation On Averroes, Maimonides and the perfect state
Type Book Section
Language Hebrew
Date 1992
Published in ʿIyyunim be-ṣugiyot piloṣofiyot. Debarim še-neʾemru be-ʿereb li-kvod Šelomo Pineṣ be-hagiʿo la-geburot
Pages 19–31
Categories Politics
Author(s) Zev Harvey
Publisher(s)
Translator(s)

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