| Title | Averroes against Avicenna on Human Spontaneous Generation: The Starting-Point of a Lasting Debate |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 37–54 |
| Categories | Avicenna, Commentary, Metaphysics |
| Author(s) | Amos Bertolacci |
| Publisher(s) | |
| Translator(s) |
| The first criticism of Avicenna in Averroes’s Long Commentary on Metaphysica (II, 993a30-995a20) regards Avicenna’s doctrine of the asexual (so-called ‘spontaneous’) generation of human beings. This criticism is interesting in two main regards. When considered in the general historical context of the confrontation between advocates and opponents of spontaneous generation, the specific debate between Averroes and Avicenna on this issue can be said to have had a long-lasting impact on Latin philosophy up until the Renaissance. Doctrinally, the criticism in question can be taken as a paradigm of Averroes’s more general anti-Avicennian polemic and of the ideological reasons of his dissent towards his illustrious predecessor. In fact, the criticism in questions displays three leitmotivs of Averroes’s dissent towards Avicenna: the harsh tone and the ad personam character of the attack, stressing an error unworthy of Avicenna’s alleged fame in philosophy; the insistence on Avicenna’s agreement and consonance with contemporary thinkers, a fact that in Averroes’s eyes evidences the profound gap separating Avicenna from the ancient masters, depositaries of authentic philosophy; the reproach addressed to Avicenna of being too conversant with, and receptive of, Islamic theology, thus disregarding the requirements of true philosophy. The article shows that in each of these three respects Averroes in fact presents Avicenna’s position in a biased way: indeed Avicenna does not uphold the specific version of human spontaneous generation that Averroes ascribes to him; his doctrine of human spontaneous generation is deeply rooted in ancient philosophy; and his account of this doctrine evidences clear non-religious (and therefore non-theological) traits. |
{"_index":"bib","_type":"_doc","_id":"1741","_score":null,"_source":{"id":1741,"authors_free":[{"id":2008,"entry_id":1741,"agent_type":"person","is_normalised":1,"person_id":815,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Amos Bertolacci","free_first_name":"Amos","free_last_name":"Bertolacci","norm_person":{"id":815,"first_name":"Amos","last_name":"Bertolacci","full_name":"Amos Bertolacci","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/156504006","viaf_url":"https:\/\/viaf.org\/viaf\/61846437","db_url":"","from_claudius":1,"link":"bib?authors[]=Amos Bertolacci"}}],"entry_title":"Averroes against Avicenna on Human Spontaneous Generation: The Starting-Point of a Lasting Debate","title_transcript":"","title_translation":"","main_title":{"title":"Averroes against Avicenna on Human Spontaneous Generation: The Starting-Point of a Lasting Debate"},"abstract":"The first criticism of Avicenna in Averroes\u2019s Long Commentary on Metaphysica (II, 993a30-995a20) regards Avicenna\u2019s doctrine of the asexual (so-called \u2018spontaneous\u2019) generation of human beings. This criticism is interesting in two main regards. When considered in the general historical context of the confrontation between advocates and opponents of spontaneous generation, the specific debate between Averroes and Avicenna on this issue can be said to have had a long-lasting impact on Latin philosophy up until the Renaissance. Doctrinally, the criticism in question can be taken as a paradigm of Averroes\u2019s more general anti-Avicennian polemic and of the ideological reasons of his dissent towards his illustrious predecessor. In fact, the criticism in questions displays three leitmotivs of Averroes\u2019s dissent towards Avicenna: the harsh tone and the ad personam character of the attack, stressing an error unworthy of Avicenna\u2019s alleged fame in philosophy; the insistence on Avicenna\u2019s agreement and consonance with contemporary thinkers, a fact that in Averroes\u2019s eyes evidences the profound gap separating Avicenna from the ancient masters, depositaries of authentic philosophy; the reproach addressed to Avicenna of being too conversant with, and receptive of, Islamic theology, thus disregarding the requirements of true philosophy. The article shows that in each of these three respects Averroes in fact presents Avicenna\u2019s position in a biased way: indeed Avicenna does not uphold the specific version of human spontaneous generation that Averroes ascribes to him; his doctrine of human spontaneous generation is deeply rooted in ancient philosophy; and his account of this doctrine evidences clear non-religious (and therefore non-theological) traits.","btype":2,"date":"2013","language":"English","online_url":"","doi_url":"10.1007\/978-94-007-5240-5_2","ti_url":"","categories":[{"id":10,"category_name":"Avicenna","link":"bib?categories[]=Avicenna"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":31,"category_name":"Metaphysics","link":"bib?categories[]=Metaphysics"}],"authors":[{"id":815,"full_name":"Amos Bertolacci","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1741,"section_of":241,"pages":"37\u201354","is_catalog":null,"book":{"id":241,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2013","edition_no":null,"free_date":"2013","abstract":null,"republication_of":null,"online_url":null,"online_resources":null,"translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":null,"doi_url":null,"book":{"id":241,"pubplace":"London","publisher":"Springer","series":"International Archives of the History of Ideas","volume":"211","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":[2013]}
| Title | Phantasms of Reason and Shadows of Matter: Averroes’s Notion of the Imagination and Its Renaissance Interpreters |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 173–196 |
| Categories | Averroism, Renaissance, Psychology |
| Author(s) | Guido Giglioni |
| Publisher(s) | |
| Translator(s) |
| In Averroes’s view of the cosmos, living beings discern, animals imagine, individual human beings cogitate, humankind as a whole thinks, and intellects intuit and understand themselves. In other words, natural operations in living organisms are capable of discriminating between the useful and the harmful, animal nature processes images (intentions is Averroes’s term) from matter, individual men cogitate those images and the human intellect thinks insofar as it is considered a species, i.e., the human species. In this sense, the intellect of the human species thinks the sublunary world as one collective representation of the universe to be further abstracted and processed by higher levels of intellectual activity. A number of Renaissance philosophers, depending on how they interpreted the special relationship between intellects, the material intellect and bodily imaginations, elaborated a series of fascinating solutions in response to Averroes’s challenging view. This chapter focuses on the notion of the imagination – and dream imagination in particular – and intends to demonstrate the important role played by this faculty in unravelling some of the most notorious puzzles of Averroes’s philosophy. As will become clear over the course of this chapter, this role needs to be explored in all its various dimensions (metaphysical, epistemological, cosmological, medical and theologico-political). |
{"_index":"bib","_type":"_doc","_id":"1748","_score":null,"_source":{"id":1748,"authors_free":[{"id":2015,"entry_id":1748,"agent_type":"person","is_normalised":1,"person_id":1479,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Guido Giglioni","free_first_name":"Guido","free_last_name":"Giglioni","norm_person":{"id":1479,"first_name":"Guido","last_name":"Giglioni","full_name":"Guido Giglioni","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/1060847221","viaf_url":"http:\/\/viaf.org\/viaf\/51822941","db_url":"","from_claudius":1,"link":"bib?authors[]=Guido Giglioni"}}],"entry_title":"Phantasms of Reason and Shadows of Matter: Averroes\u2019s Notion of the Imagination and Its Renaissance Interpreters","title_transcript":"","title_translation":"","main_title":{"title":"Phantasms of Reason and Shadows of Matter: Averroes\u2019s Notion of the Imagination and Its Renaissance Interpreters"},"abstract":"In Averroes\u2019s view of the cosmos, living beings discern, animals imagine, individual human beings cogitate, humankind as a whole thinks, and intellects intuit and understand themselves. In other words, natural operations in living organisms are capable of discriminating between the useful and the harmful, animal nature processes images (intentions is Averroes\u2019s term) from matter, individual men cogitate those images and the human intellect thinks insofar as it is considered a species, i.e., the human species. In this sense, the intellect of the human species thinks the sublunary world as one collective representation of the universe to be further abstracted and processed by higher levels of intellectual activity. A number of Renaissance philosophers, depending on how they interpreted the special relationship between intellects, the material intellect and bodily imaginations, elaborated a series of fascinating solutions in response to Averroes\u2019s challenging view. This chapter focuses on the notion of the imagination \u2013 and dream imagination in particular \u2013 and intends to demonstrate the important role played by this faculty in unravelling some of the most notorious puzzles of Averroes\u2019s philosophy. As will become clear over the course of this chapter, this role needs to be explored in all its various dimensions (metaphysical, epistemological, cosmological, medical and theologico-political).","btype":2,"date":"2013","language":"English","online_url":"","doi_url":"10.1007\/978-94-007-5240-5_9","ti_url":"","categories":[{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"},{"id":5,"category_name":"Renaissance","link":"bib?categories[]=Renaissance"},{"id":12,"category_name":"Psychology","link":"bib?categories[]=Psychology"}],"authors":[{"id":1479,"full_name":"Guido Giglioni","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1748,"section_of":241,"pages":"173\u2013196","is_catalog":null,"book":{"id":241,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2013","edition_no":null,"free_date":"2013","abstract":null,"republication_of":null,"online_url":null,"online_resources":null,"translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":null,"doi_url":null,"book":{"id":241,"pubplace":"London","publisher":"Springer","series":"International Archives of the History of Ideas","volume":"211","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":[2013]}
| Title | The Transmutations of a Young Averroist: Agostino Nifo’s Commentary on the Destructio Destructionum of Averroes and the Nature of Celestial Influences |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 99–124 |
| Categories | Agostino Nifo, Cosmology |
| Author(s) | Nicholas Holland |
| Publisher(s) | |
| Translator(s) |
| This chapter examines Agostino Nifo’s analysis of the nature of celestial influence on the sublunary world in his commentary on Averroes’s Destructio destructionum (Tahāfut al-Tahāfut). First it explores how Nifo derives from sources contained in Averroes’s work and through the mediation of Albertus Magnus and other Latin philosophers, the idea that the heavenly bodies may cause ‘spiritual’ or ‘intentional’ as well as physical or corporeal change in the sublunary world. In his commentary (1497) on the fourteenth dispute of the Destructio, Nifo brings this dualist model of celestial influence together with material drawn from Neoplatonic, Hermetic and astrological sources in order to explain the principles of prophecy, alchemy, demonology and magnetism. Where Averroes had associated celestial influence with a form of unintentional causality, Nifo’s account suggests that celestial bodies follow patterns of intentional activity. In this way, celestial bodies are seen as a cause of change in the sublunary world, in general, and on man, in particular. The closing section contrasts Nifo’s method of synthesising conflicting philosophical positions and his defense of astrology with the work of his contemporary and sometime associate Giovanni Pico della Mirandola. |
{"_index":"bib","_type":"_doc","_id":"1745","_score":null,"_source":{"id":1745,"authors_free":[{"id":2012,"entry_id":1745,"agent_type":"person","is_normalised":1,"person_id":1482,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Nicholas Holland","free_first_name":"Nicholas","free_last_name":"Holland","norm_person":{"id":1482,"first_name":"Nicholas","last_name":"Holland","full_name":"Nicholas Holland","short_ident":"NicHol","is_classical_name":0,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":1,"link":"bib?authors[]=Nicholas Holland"}}],"entry_title":"The Transmutations of a Young Averroist: Agostino Nifo\u2019s Commentary on the Destructio Destructionum of Averroes and the Nature of Celestial Influences","title_transcript":"","title_translation":"","main_title":{"title":"The Transmutations of a Young Averroist: Agostino Nifo\u2019s Commentary on the Destructio Destructionum of Averroes and the Nature of Celestial Influences"},"abstract":"This chapter examines Agostino Nifo\u2019s analysis of the nature of celestial influence on the sublunary world in his commentary on Averroes\u2019s Destructio destructionum (Tah\u0101fut al-Tah\u0101fut). First it explores how Nifo derives from sources contained in Averroes\u2019s work and through the mediation of Albertus Magnus and other Latin philosophers, the idea that the heavenly bodies may cause \u2018spiritual\u2019 or \u2018intentional\u2019 as well as physical or corporeal change in the sublunary world. In his commentary (1497) on the fourteenth dispute of the Destructio, Nifo brings this dualist model of celestial influence together with material drawn from Neoplatonic, Hermetic and astrological sources in order to explain the principles of prophecy, alchemy, demonology and magnetism. Where Averroes had associated celestial influence with a form of unintentional causality, Nifo\u2019s account suggests that celestial bodies follow patterns of intentional activity. In this way, celestial bodies are seen as a cause of change in the sublunary world, in general, and on man, in particular. The closing section contrasts Nifo\u2019s method of synthesising conflicting philosophical positions and his defense of astrology with the work of his contemporary and sometime associate Giovanni Pico della Mirandola.","btype":2,"date":"2013","language":"English","online_url":"","doi_url":"10.1007\/978-94-007-5240-5_6","ti_url":"","categories":[{"id":59,"category_name":"Agostino Nifo","link":"bib?categories[]=Agostino Nifo"},{"id":19,"category_name":"Cosmology","link":"bib?categories[]=Cosmology"}],"authors":[{"id":1482,"full_name":"Nicholas Holland","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1745,"section_of":241,"pages":"99\u2013124","is_catalog":null,"book":{"id":241,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2013","edition_no":null,"free_date":"2013","abstract":null,"republication_of":null,"online_url":null,"online_resources":null,"translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":null,"doi_url":null,"book":{"id":241,"pubplace":"London","publisher":"Springer","series":"International Archives of the History of Ideas","volume":"211","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":[2013]}
| Title | Was Ibn Rushd an Averroist? The Problem, the Debate, and Its Philosophical Implications |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 321–348 |
| Categories | Averroism |
| Author(s) | Anna Akasoy |
| Publisher(s) | |
| Translator(s) |
| Modern scholars disagree about the extent to which the historical Ibn Rushd actually defended the ideas commonly associated with Averroism and whether his philosophical ideas were controversial in his own day and age. The medieval sources mention persecutions, but the details of the conflict remain unclear. Controversies concerning the case of Ibn Rushd are connected to more general disagreements about the history of philosophy in the Islamic world. One of the main controversies divides the Straussians from their opponents. This contribution surveys the debate concerning Ibn Rushd’s radicalism and analyses some of the methodological differences among modern historians of Arabic philosophy. Understanding some of these differences may help to explain the reasons for such diverging assessments of Ibn Rushd’s thought. |
{"_index":"bib","_type":"_doc","_id":"1755","_score":null,"_source":{"id":1755,"authors_free":[{"id":2022,"entry_id":1755,"agent_type":"person","is_normalised":1,"person_id":1262,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Anna Akasoy","free_first_name":"Anna","free_last_name":"Akasoy","norm_person":{"id":1262,"first_name":"Anna","last_name":"Akasoy","full_name":"Anna Akasoy","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/123948495","viaf_url":"https:\/\/viaf.org\/viaf\/64256771","db_url":"https:\/\/www.deutsche-biographie.de\/pnd123948495.html","from_claudius":1,"link":"bib?authors[]=Anna Akasoy"}}],"entry_title":"Was Ibn Rushd an Averroist? The Problem, the Debate, and Its Philosophical Implications","title_transcript":"","title_translation":"","main_title":{"title":"Was Ibn Rushd an Averroist? The Problem, the Debate, and Its Philosophical Implications"},"abstract":"Modern scholars disagree about the extent to which the historical Ibn Rushd actually defended the ideas commonly associated with Averroism and whether his philosophical ideas were controversial in his own day and age. The medieval sources mention persecutions, but the details of the conflict remain unclear. Controversies concerning the case of Ibn Rushd are connected to more general disagreements about the history of philosophy in the Islamic world. One of the main controversies divides the Straussians from their opponents. This contribution surveys the debate concerning Ibn Rushd\u2019s radicalism and analyses some of the methodological differences among modern historians of Arabic philosophy. Understanding some of these differences may help to explain the reasons for such diverging assessments of Ibn Rushd\u2019s thought.","btype":2,"date":"2013","language":"English","online_url":"","doi_url":"10.1007\/978-94-007-5240-5_16","ti_url":"","categories":[{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"}],"authors":[{"id":1262,"full_name":"Anna Akasoy","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1755,"section_of":241,"pages":"321\u2013348","is_catalog":null,"book":{"id":241,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2013","edition_no":null,"free_date":"2013","abstract":null,"republication_of":null,"online_url":null,"online_resources":null,"translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":null,"doi_url":null,"book":{"id":241,"pubplace":"London","publisher":"Springer","series":"International Archives of the History of Ideas","volume":"211","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":[2013]}
| Title | Revisiting the 1552–1550 and 1562 Aristotle-Averroes Edition |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 55–64 |
| Categories | Aristotle, Transmission |
| Author(s) | Charles Burnett |
| Publisher(s) | |
| Translator(s) |
| This article analyses the changes that were made between the well-known edition of all the works of Aristotle with the commentaries of Averroes published by Giunta brothers in Venice in 1550 (with a prefatory volume dated 1552), and an edition of 1562 from the same publishing house. It shows how the differences reflect the changes of interest in the time, especially in the University of Padua. |
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| Title | Les Catégories, al-Fârâbî, Averroès |
| Type | Book Section |
| Language | French |
| Date | 2013 |
| Published in | La Périodisation en Histoire des Sciences et de la Philosophie. La Fin d’un Mythe |
| Pages | 25–33 |
| Categories | Aristotle, al-Fārābī, Logic |
| Author(s) | Ali Benmakhlouf |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"5300","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5300,"authors_free":[{"id":6127,"entry_id":5300,"agent_type":"person","is_normalised":1,"person_id":774,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Ali Benmakhlouf","free_first_name":"Ali","free_last_name":"Benmakhlouf","norm_person":{"id":774,"first_name":"Ali","last_name":"Benmakhlouf","full_name":"Ali Benmakhlouf","short_ident":"","is_classical_name":0,"dnb_url":"http:\/\/d-nb.info\/gnd\/120589850","viaf_url":"https:\/\/viaf.org\/viaf\/24737587","db_url":"","from_claudius":1,"link":"bib?authors[]=Ali Benmakhlouf"}}],"entry_title":"Les Cat\u00e9gories, al-F\u00e2r\u00e2b\u00ee, Averro\u00e8s","title_transcript":"","title_translation":"","main_title":{"title":"Les Cat\u00e9gories, al-F\u00e2r\u00e2b\u00ee, Averro\u00e8s"},"abstract":"","btype":2,"date":"2013","language":"French","online_url":"","doi_url":"","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":28,"category_name":"al-F\u0101r\u0101b\u012b","link":"bib?categories[]=al-F\u0101r\u0101b\u012b"},{"id":27,"category_name":"Logic","link":"bib?categories[]=Logic"}],"authors":[{"id":774,"full_name":"Ali Benmakhlouf","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":5300,"section_of":5301,"pages":"25\u201333","is_catalog":null,"book":{"id":5301,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"fr","title":"La P\u00e9riodisation en Histoire des Sciences et de la Philosophie. La Fin d\u2019un Mythe","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2013","edition_no":null,"free_date":null,"abstract":"Cet ouvrage propose une interpr\u00e9tation non classique de la tradition scientifique arabe dont le statut a toujours pos\u00e9 un probl\u00e8me aux historiens des sciences. Tout ouvrage qui se veut \u00eatre v\u00e9ritablement historique ne peut en effet se permettre de l'ignorer et pourtant les pages qui lui sont consacr\u00e9es sont presque n\u00e9gligeables par rapport \u00e0 la tradition qui la pr\u00e9c\u00e8de comme \u00e0 celle qui lui succ\u00e8de. Et la conclusion \u00e0 laquelle ils aboutissent c'est que son m\u00e9rite est de pr\u00e9server et de transmettre l'h\u00e9ritage grec aux europ\u00e9ens, sans jamais se demander ce que signifie pr\u00e9server ni transmettre. Ce traitement exp\u00e9ditif fait de la tradition arabe un accident de l'histoire, au mieux une annexe de la tradition grecque \u00e9vacuant ainsi l'une des questions fondamentales dont s'occupe l'historien, \u00e0 savoir son timing: pourquoi faudrait-il attendre jusqu'au IXe si\u00e8cle pour voir la science et la rationalit\u00e9 rayonner dans le monde ? Et il faudrait attendre la d\u00e9couverte des r\u00e9sultats r\u00e9volutionnaires en astronomie, \u00e0 partir de la deuxi\u00e8me moiti\u00e9 du XXe si\u00e8cle, pour remettre profond\u00e9ment en cause cette attitude g\u00e9n\u00e9ralement adopt\u00e9e \u00e0 l'\u00e9gard de la tradition arabe. Le r\u00e9sultat des recherches de ces derni\u00e8res ann\u00e9es contraste avec ce que nous ont toujours dit les historiens modernes: la tradition arabe s'est constitu\u00e9e en rupture avec la tradition grecque; ce qui explique l'\u00e9lan qu'a pris la science et sa rapide diffusion de l'orient \u00e0 l'occident, une globalisation sans pr\u00e9c\u00e9dent du savoir qui a fait de l'arabe la premi\u00e8re langue internationale dans l'histoire et assur\u00e9 son d\u00e9veloppement presque ininterrompu depuis le IXe si\u00e8cle. Le lecteur trouvera dans cet ouvrage quelques travaux qui ont permis de conduire \u00e0 ce r\u00e9sultat, une interpr\u00e9tation non classique e la tradition scientifi que arabe qui remet en cause la p\u00e9riodisation classique en histoire des sciences. Signalons qu'on est encore \u00e0 cheval entre les deux interpr\u00e9tations, classique et non classique, ce qui explique la vari\u00e9t\u00e9 des \u00e9tudes et la diversit\u00e9 des analyses de leurs auteurs.","republication_of":0,"online_url":"","online_resources":null,"translation_of":"0","new_edition_of":"0","is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":"","doi_url":"","book":{"id":5301,"pubplace":"London","publisher":"College Publications","series":"Cahiers de Logique et d\u2019\u00c9pist\u00e9mologie","volume":"13","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[2013]}
| Title | Averroes and Arabic Philosophy in the Modern Historia Philosophica: Seventeenth and Eighteenth Centuries |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 237–254 |
| Categories | Averroism, Tradition and Reception |
| Author(s) | Gregorio Piaia |
| Publisher(s) | |
| Translator(s) |
| Averroes’s role as Aristotle’s commentator par excellence guaranteed him widespread and certain fame up to the first decades of the seventeenth century; but the crisis of Peripateticism and the establishment of the new philosophy and new science also find an echo in the image of Averreoes and, more generally, in that of Arabic philosophy and science. Here we find Averroes taking on the role of a symbol of perverse intellectual activity (Malebranche), an unscrupulous thinker as regards religion, or even, at times, of an unbeliever (Bayle, Hume). The aim of this chapter is to illustrate the place given to Averroes and to Islamic thought in the historiography of the late seventeenth and early eighteenth centuries, when historia philosophica established itself as a literary genre in its own right. The inquiry starts with Georg Horn’s Historia philosophica (1655), in which ‘Arabic philosophy’ is said to begin with the Biblical figure of Job and where the presentation of Averroes is particularly brief compared with the lengthy biographical treatment meted out to Avicenna. In effect, it is only with Johann Heinrich Hottinger’s publication (1664) of the De scriptoribus Arabicis by Johannes Leo Africanus (Ḥasan ibn Muḥammad al-Wazzān) that European intellectuals became aware of some of the details of Averroes’s life. Our inquiry moves on to look at such writers as Johannes Gerhard Vossius, Daniel Georg Morhof, René Rapin, Pierre de Villemandy, Laurent Bordelon, Dupont-Bertris, and Georg Volckmar Hartmann, and ends with a critical examination of André-François Boureau-Deslandes Histoire critique de la philosophie (1737). Boureau-Deslandes does not limit himself to quoting information and anecdotes, but in line with his ‘critical’ approach, also expresses some judgements on the historical, religious, and cultural context of science in Islam. The attitude of these writers towards ‘Arabic’ thought is ambivalent: their recognition of the cultural and philosophical splendour of the caliphate of Baghdad is in practice frequently accompanied by a criticism of the Arabic philosophers’ excessive subtlety. In the case of Averroes their negative judgement also springs from the fact that he had no knowledge of Greek, which prevented him from reaching an adequate understanding of Aristotelian doctrine. We must note however – in the work of Dupont Bertris (1726), for example – attempts to bring Averroes to the fore as a rationalist philosopher, indifferent to all positive religion, all the while defending him from accusation of impiety. These are the first signs of a historiographical trend which– thanks above all to Renan’s famous thèse – was later to lead to a philosophical reappraisal of Averroes, no longer viewed merely as the ‘commentator’ of Aristotle. |
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Here we find Averroes taking on the role of a symbol of perverse intellectual activity (Malebranche), an unscrupulous thinker as regards religion, or even, at times, of an unbeliever (Bayle, Hume). The aim of this chapter is to illustrate the place given to Averroes and to Islamic thought in the historiography of the late seventeenth and early eighteenth centuries, when historia philosophica established itself as a literary genre in its own right. The inquiry starts with Georg Horn\u2019s Historia philosophica (1655), in which \u2018Arabic philosophy\u2019 is said to begin with the Biblical figure of Job and where the presentation of Averroes is particularly brief compared with the lengthy biographical treatment meted out to Avicenna. In effect, it is only with Johann Heinrich Hottinger\u2019s publication (1664) of the De scriptoribus Arabicis by Johannes Leo Africanus (\u1e24asan ibn Mu\u1e25ammad al-Wazz\u0101n) that European intellectuals became aware of some of the details of Averroes\u2019s life. Our inquiry moves on to look at such writers as Johannes Gerhard Vossius, Daniel Georg Morhof, Ren\u00e9 Rapin, Pierre de Villemandy, Laurent Bordelon, Dupont-Bertris, and Georg Volckmar Hartmann, and ends with a critical examination of Andr\u00e9-Fran\u00e7ois Boureau-Deslandes Histoire critique de la philosophie (1737). Boureau-Deslandes does not limit himself to quoting information and anecdotes, but in line with his \u2018critical\u2019 approach, also expresses some judgements on the historical, religious, and cultural context of science in Islam. The attitude of these writers towards \u2018Arabic\u2019 thought is ambivalent: their recognition of the cultural and philosophical splendour of the caliphate of Baghdad is in practice frequently accompanied by a criticism of the Arabic philosophers\u2019 excessive subtlety. In the case of Averroes their negative judgement also springs from the fact that he had no knowledge of Greek, which prevented him from reaching an adequate understanding of Aristotelian doctrine. We must note however \u2013 in the work of Dupont Bertris (1726), for example \u2013 attempts to bring Averroes to the fore as a rationalist philosopher, indifferent to all positive religion, all the while defending him from accusation of impiety. These are the first signs of a historiographical trend which\u2013 thanks above all to Renan\u2019s famous th\u00e8se \u2013 was later to lead to a philosophical reappraisal of Averroes, no longer viewed merely as the \u2018commentator\u2019 of Aristotle.","btype":2,"date":"2013","language":"English","online_url":"","doi_url":"10.1007\/978-94-007-5240-5_12","ti_url":"","categories":[{"id":1,"category_name":"Averroism","link":"bib?categories[]=Averroism"},{"id":43,"category_name":"Tradition and Reception","link":"bib?categories[]=Tradition and Reception"}],"authors":[{"id":684,"full_name":"Gregorio Piaia","role":1}],"works":[],"republication_of":null,"translation_of":null,"new_edition_of":null,"book":null,"booksection":{"id":1751,"section_of":241,"pages":"237\u2013254","is_catalog":null,"book":{"id":241,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"reference","type":4,"language":null,"title":"Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe","title_transcript":null,"title_translation":null,"short_title":null,"has_no_author":0,"volume":null,"date":"2013","edition_no":null,"free_date":"2013","abstract":null,"republication_of":null,"online_url":null,"online_resources":null,"translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":null,"doi_url":null,"book":{"id":241,"pubplace":"London","publisher":"Springer","series":"International Archives of the History of Ideas","volume":"211","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":[2013]}
| Title | The Cambridge Platonists and Averroes |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 197–212 |
| Categories | Plato, Averroism, Tradition and Reception |
| Author(s) | Sarah Hutton |
| Publisher(s) | |
| Translator(s) |
| The ‘Averroism’ which figures in my chapter is a radically attenuated version of the philosophy of Ibn Rushd – Averroism as represented by a single doctrine imputed to the Commentator, namely the idea of a single soul, common to all human beings. The subject of my chapter has less, therefore to do with the thought of Averroes in its later reception or manifestation, and more to do with an idea of Averroism which was current in seventeenth-century England. This is particularly true of the Cambridge Platonists for whom the Averroist doctrine of the intellectus agens is the key doctrine which they associate with Averroes and which they understood as a doctrine of a ‘single soul’ or ‘common soul’. The only one of their number to offer anything like an extensive critique of Averroes was Henry More (1614–1687). Although he too was primarily concerned with the Averroistic conception of the intellectus agens, his response is distinctive for his concern with the Italian Averroists of recent times, Girolamo Cardano, Pietro Pomponazzi and Giulio Cesare Vanini. Even though the Cambridge Platonists’ views on the intellectus agens tell us more about themselves than about Averroes, their limited focus is nevertheless revealing of currents of diffusion of Averroistic ideas, and of the presence of Averroes even in the new waters of early modern philosophy. As I shall argue later, there is an important sense in which More’s partial and distorted conception of the philosophy of Ibn Rushd contributed to a new conception of the self centred on consciousness. My chapter will offer a brief survey of identifiable references to Averroes in the work the Cambridge Platonists, starting with three Emmanuel College men, John Smith (1618–1652), Nathaniel Culverwell (1619–1651) and Ralph Cudworth (1617–1688). I shall then discuss Henry More, to whom the major part of this chapter will be devoted. But before discussing the Cambridge school, a few words on the background. |
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| Title | Humanism and the Assessment of Averroes in the Renaissance |
| Type | Book Section |
| Language | English |
| Date | 2013 |
| Published in | Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe |
| Pages | 65–80 |
| Categories | Averroism, Aristotle, Commentary, Tradition and Reception |
| Author(s) | Craig Martin |
| Publisher(s) | |
| Translator(s) |
| Despite Renaissance humanists’ polemics against Averroes, interest in his writings grew during the sixteenth century. This interest was related to humanism. As Aristotelians became increasingly aware of the Greek commentators on Aristotle, many saw Averroes as an heir to the ancient tradition. Thus they believed that by reading his works they could gain access to a purer form of Aristotelianism. As a result, a number of scholars wrote commentaries on Averroes’s natural philosophical works, and the Commentator became a subject for both philosophical and philological commentary. |
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| Title | Acquisition de la pensée et acquisition de l'acte chez Averroès. Une lecture croisée du Grand Commentaire au De anima et du Kitāb al-Kašf ʿan manāhiǧ al-adilla |
| Type | Book Section |
| Language | French |
| Date | 2013 |
| Published in | Philosophical Psychology in Arabic Thought and the Latin Aristotelianism of the 13th Century |
| Pages | 111–139 |
| Categories | De anima, Commentary |
| Author(s) | Jean-Baptiste Brenet |
| Publisher(s) | |
| Translator(s) |
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| Title | Averroes’ Rationalism and the European Enlightenment |
| Type | Book Section |
| Language | English |
| Date | 2021 |
| Published in | falsafa |
| Pages | 13–31 |
| Categories | Latin Averroism, Tradition and Reception, Modern Interpretations and Adaptations |
| Author(s) | Catarina Belo |
| Publisher(s) | |
| Translator(s) |
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| Title | Averroes’s Middle Commentary on Aristotle’s Nicomachean Ethics |
| Type | Book Section |
| Language | English |
| Date | 2019 |
| Published in | Phantasia in Aristotle’s Ethics: Reception in the Arabic, Greek, Hebrew and Latin Traditions |
| Pages | 37–64 |
| Categories | Aristotle, Commentary, Nicomachean ethics, Transmission |
| Author(s) | Frédérique Woerther |
| Publisher(s) | |
| Translator(s) |
{"_index":"bib","_type":"_doc","_id":"5111","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":5111,"authors_free":[{"id":5886,"entry_id":5111,"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":"Fr\u00e9d\u00e9rique","free_last_name":"Woerther","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":"Averroes\u2019s Middle Commentary on Aristotle\u2019s Nicomachean Ethics","title_transcript":"","title_translation":"","main_title":{"title":"Averroes\u2019s Middle Commentary on Aristotle\u2019s Nicomachean Ethics"},"abstract":"","btype":2,"date":"2019","language":"English","online_url":"","doi_url":"10.5040\/9781350028036.ch-003","ti_url":"","categories":[{"id":21,"category_name":"Aristotle","link":"bib?categories[]=Aristotle"},{"id":23,"category_name":"Commentary","link":"bib?categories[]=Commentary"},{"id":70,"category_name":"Nicomachean ethics","link":"bib?categories[]=Nicomachean ethics"},{"id":40,"category_name":"Transmission","link":"bib?categories[]=Transmission"}],"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":{"id":5111,"section_of":5110,"pages":"37\u201364","is_catalog":null,"book":{"id":5110,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Phantasia in Aristotle\u2019s Ethics: Reception in the Arabic, Greek, Hebrew and Latin Traditions","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2019","edition_no":null,"free_date":null,"abstract":"In the Nicomachean Ethics, Aristotle suggests that a moral principle \u2018does not immediately appear to the man who has been corrupted by pleasure or pain\u2019. Phantasia in Aristotle\u2019s Ethics investigates his claim and its reception in ancient and medieval Aristotelian traditions, including Arabic, Greek, Hebrew and Latin.\r\n\r\nWhile contemporary commentators on the Ethics have overlooked Aristotle\u2019s remark, his ancient and medieval interpreters made substantial contributions towards a clarification of the claim\u2019s meaning and relevance. Even when the hazards of transmission have left no explicit comments on this particular passage, as is the case in the Arabic tradition, medieval responders still offer valuable interpretations of phantasia (appearance) and its role in ethical deliberation and action. This volume casts light on these readings, showing how the distant voices from the medieval Arabic, Greek, Hebrew and Latin Aristotelian traditions still contribute to contemporary debate concerning phantasia, motivation and deliberation in Aristotle\u2019s Ethics. ","republication_of":0,"online_url":"","online_resources":null,"translation_of":"0","new_edition_of":"0","is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"ti_url":"","doi_url":" https:\/\/doi.org\/10.5040\/9781350028036","book":{"id":5110,"pubplace":"London","publisher":"Bloomsbury Publishing","series":"Bloomsbury studies in the Aristotelian tradition","volume":"","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["Averroes\u2019s Middle Commentary on Aristotle\u2019s Nicomachean Ethics"]}
| Title | Averroica secta. Notes on the Formation of Averroist Movements in Fourteenth-Century Bologna and Renaissance Italy |
| Type | Book Section |
| Language | English |
| Date | 2007 |
| Published in | Averroes et les Averroïsmes juif et latin. Actes du Colloque International. Paris, 16–18 juin 2005 |
| Pages | 307–331 |
| Categories | Averroism |
| Author(s) | Dag N. Hasse |
| Publisher(s) | |
| Translator(s) |
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| Title | Averrois Cordubensis Commentarium magnum super Aristotelis librum VIII Physicorum |
| Type | Book Section |
| Language | Latin |
| Date | 2002 |
| Published in | Recherches de Théologie et Philosophie médiévales. Bibliotheca |
| Pages | 1–15 |
| Categories | Physics |
| Author(s) | Averroes , Guy Guldentops |
| Publisher(s) | |
| Translator(s) |
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| Title | Averrois Opera. A Bibliography of Editions and Contributions to the Text |
| Type | Book Section |
| Language | English |
| Date | 1999 |
| Published in | Averroes and the Aristotelian Tradition. Sources, Constitution and Reception of the Philosophy of Ibn Rushd (1126–1198). Proceedings of the Fourth Symposium Averroicum (Cologne, 1996) |
| Pages | 339–381 |
| Categories | Bibliography |
| Author(s) | Gerhard Endress |
| Publisher(s) | |
| Translator(s) |
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| Title | Averrois Opera. Constitution, réception et édition du corpus d'Ibn Rushd |
| Type | Book Section |
| Language | French |
| Date | 2001 |
| Published in | Actualité d'Averroès. Colloque du huitième centenaire. Carthage, 16–21 février 1998 |
| Pages | 201–210 |
| Categories | no categories |
| Author(s) | Gerhard Endress |
| Publisher(s) | |
| Translator(s) |
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| Title | Averrois Paraphrasis in librum Poeticae Aristotelis. Iacob Mantino Hispano Hebreo interprete |
| Type | Book Section |
| Language | undefined |
| Date | 1962 |
| Published in | Aristotelis omnia quae extant Opera. Averrois Cordubensis in ea opera omnes, qui ad haec usque; tempora peruenere, commentarii |
| Pages | ff. 217v–228v |
| Categories | Poetics, Logic |
| Author(s) | Aristotle , Averroes , |
| Publisher(s) | |
| Translator(s) | Jacob Mantinus |
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| Title | Averrois Tractatus de Animae Beatitudine |
| Type | Book Section |
| Language | English |
| Date | 1987 |
| Published in | A Straight Path. Studies in Medieval Philosophy and Culture. Essays in Honor of Arthur Hyman |
| Pages | 57–73 |
| Categories | Psychology, De anima |
| Author(s) | Herbert A. Davidson |
| Publisher(s) | |
| Translator(s) |
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| Title | Averrois in libros Rhetoricorum Aristotelis Paraphrases. Abramo de Balmes interprete |
| Type | Book Section |
| Language | undefined |
| Date | 1962 |
| Published in | Aristotelis omnia quae extant Opera. Averrois Cordubensis in ea opera omnes, qui ad haec usque; tempora peruenere, commentarii |
| Pages | ff. 69r–156v |
| Categories | Rhetoric, Logic |
| Author(s) | Aristotle , Averroes , |
| Publisher(s) | |
| Translator(s) | Abramo de Balmes |
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| Title | Averroism and the Assertiveness of the Separate Sciences |
| Type | Book Section |
| Language | English |
| Date | 1990 |
| Published in | Knowledge and the Sciences in Medieval Philosophy. Proceedings of the Eigth International Congress of Medieval Philosophy (S.I.E.P.M.). Helsinki 24–29 August 1987 |
| Pages | 171–180 |
| Categories | Averroism |
| Author(s) | Edith Dudley Sylla |
| Publisher(s) | |
| Translator(s) |
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