{"_index":"bib","_type":"_doc","_id":"692","_score":null,"_source":{"id":692,"authors_free":[{"id":850,"entry_id":692,"agent_type":"person","is_normalised":1,"person_id":910,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Paul Ho\u00dffeld","free_first_name":"Paul","free_last_name":"Ho\u00dffeld","norm_person":{"id":910,"first_name":"Paul","last_name":"Ho\u00dffeld","full_name":"Paul Ho\u00dffeld","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/105470031","viaf_url":"https:\/\/viaf.org\/viaf\/94095666","db_url":"","from_claudius":1,"link":"bib?authors[]=Paul Ho\u00dffeld"}}],"entry_title":"\u00dcber die Bewegungs- und Ver\u00e4nderungsarten nach Albertus Magnus","title_transcript":null,"title_translation":null,"main_title":{"title":"\u00dcber die Bewegungs- und Ver\u00e4nderungsarten nach Albertus Magnus"},"abstract":null,"btype":2,"date":"1989","language":"German","online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":37,"category_name":"Physics","link":"bib?categories[]=Physics"},{"id":6,"category_name":"Albert","link":"bib?categories[]=Albert"}],"authors":[{"id":910,"full_name":"Paul Ho\u00dffeld","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":692,"section_of":55,"pages":"128\u2013143","is_catalog":null,"book":{"id":55,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Die K\u00f6lner Universit\u00e4t im Mittelalter","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"1989","edition_no":null,"free_date":"1989","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":55,"pubplace":"Berlin, New York","publisher":"Walter de Gruyter","series":"Miscellanea Mediaevalia","volume":"20","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":["\u00dcber die Bewegungs- und Ver\u00e4nderungsarten nach Albertus Magnus"]}

{"_index":"bib","_type":"_doc","_id":"1828","_score":null,"_source":{"id":1828,"authors_free":[{"id":2125,"entry_id":1828,"agent_type":"person","is_normalised":1,"person_id":825,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Rudolf Hoffmann","free_first_name":"Rudolf","free_last_name":"Hoffmann","norm_person":{"id":825,"first_name":"Rudolf","last_name":"Hoffmann","full_name":"Rudolf Hoffmann","short_ident":"RudHof","is_classical_name":0,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]=Rudolf Hoffmann"}}],"entry_title":"\u00dcbersetzungsbedingte Verst\u00e4ndnisprobleme im Gro\u00dfen Metaphysik-Kommentar des Averroes (zu Met. \u0394 15, 1020b26-1021a14 und 1021a26-b3)","title_transcript":null,"title_translation":null,"main_title":{"title":"\u00dcbersetzungsbedingte Verst\u00e4ndnisprobleme im Gro\u00dfen Metaphysik-Kommentar des Averroes (zu Met. \u0394 15, 1020b26-1021a14 und 1021a26-b3)"},"abstract":null,"btype":2,"date":"1986","language":"German","online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"}],"authors":[{"id":825,"full_name":"Rudolf Hoffmann","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1828,"section_of":50,"pages":"141\u2013160","is_catalog":null,"book":{"id":50,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Aristotelisches Erbe im arabisch-lateinischen Mittelalter. \u00dcbersetzungen, Kommentare, Interpretationen","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"1986","edition_no":null,"free_date":"1986","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":50,"pubplace":"Berlin, New York","publisher":"Walter de Gruyter","series":"Miscellanea Mediaevalia","volume":"18","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":["\u00dcbersetzungsbedingte Verst\u00e4ndnisprobleme im Gro\u00dfen Metaphysik-Kommentar des Averroes (zu Met. \u0394 15, 1020b26-1021a14 und 1021a26-b3)"]}

{"_index":"bib","_type":"_doc","_id":"5561","_score":null,"_source":{"id":5561,"authors_free":[{"id":6455,"entry_id":5561,"agent_type":"person","is_normalised":1,"person_id":903,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Haci Kaya","free_first_name":"Haci","free_last_name":"Kaya","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'de Bilimsel Kan\u0131tlama Y\u00f6ntemi","title_transcript":"","title_translation":"","main_title":{"title":"\u0130bn R\u00fc\u015fd'de Bilimsel Kan\u0131tlama Y\u00f6ntemi"},"abstract":"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 demon\u0002stration once again with his medium and magnum commen\u0002taries that are named Talkhis al-Burhan and Sharh al-Burhan\/Tafsir al-Burhan, which have been largely successful in reflecting \r\nthe authenticity of the Posterior Analytics, by placing the demon\u0002stration at the center of both his philosophical system and Is\u0002lamic philosophy. The demonstration, in five arts which are an art encompassing human knowledge types and a method of ob\u0002taining these types of knowledge, refers to a method of scien\u0002tific demonstration that builds the theoretical framework of de\u0002finitive scientific knowledge. This scientific demonstrative \r\nmethod, which Averroes put at the center of his philosophical system and Islamic philosophy, corresponds to a scientific method that can be called \u201cthe inductive-deductive method\u201d based on induction. ","btype":3,"date":"2020","language":"Turkish","online_url":"","doi_url":"","ti_url":"","categories":[{"id":27,"category_name":"Logic","link":"bib?categories[]=Logic"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"}],"authors":[{"id":903,"full_name":"","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":null,"article":{"id":5561,"journal_id":null,"journal_name":"Igdir University Journal of Social Sciences","volume":"23","issue":"","pages":"27-86"}},"sort":["\u0130bn R\u00fc\u015fd'de Bilimsel Kan\u0131tlama Y\u00f6ntemi"]}

{"_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"]}

{"_index":"bib","_type":"_doc","_id":"1124","_score":null,"_source":{"id":1124,"authors_free":[{"id":1302,"entry_id":1124,"agent_type":"person","is_normalised":1,"person_id":886,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Zev Harvey","free_first_name":"Zev","free_last_name":"Harvey","norm_person":{"id":886,"first_name":"Zev","last_name":"Harvey","full_name":"Zev Harvey","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/142942847","viaf_url":"https:\/\/viaf.org\/viaf\/115907841","db_url":"https:\/\/www.deutsche-biographie.de\/pnd142942847.html","from_claudius":1,"link":"bib?authors[]=Zev Harvey"}}],"entry_title":"\u02bfAl Ibn Ru\u0161d, ha-RaMBaM ve-ha-medinah ha-me\u02bfulah","title_transcript":null,"title_translation":"On Averroes, Maimonides and the perfect state","main_title":{"title":"\u02bfAl Ibn Ru\u0161d, ha-RaMBaM ve-ha-medinah ha-me\u02bfulah"},"abstract":null,"btype":2,"date":"1992","language":"Hebrew","online_url":null,"doi_url":null,"ti_url":null,"categories":[{"id":4,"category_name":"Politics","link":"bib?categories[]=Politics"}],"authors":[{"id":886,"full_name":"Zev Harvey","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1124,"section_of":138,"pages":"19\u201331","is_catalog":null,"book":{"id":138,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"\u02bfIyyunim be-\u1e63ugiyot pilo\u1e63ofiyot. Debarim \u0161e-ne\u02beemru be-\u02bfereb li-kvod \u0160elomo Pine\u1e63 be-hagi\u02bfo la-geburot","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"1992","edition_no":null,"free_date":"1992","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":138,"pubplace":"Jerusalem","publisher":null,"series":null,"volume":null,"edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":["\u02bfAl Ibn Ru\u0161d, ha-RaMBaM ve-ha-medinah ha-me\u02bfulah"]}