Information om | Engelska ordet AVERROES

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• Averroes was a strong proponent of Aristotelianism; he attempted to restore what he considered the original teachings of Aristotle and opposed the Neoplatonist tendencies of earlier Muslim thinkers, such as Al-Farabi and Avicenna.
• Early Islamic philosophy began with Al-Kindi in the 2nd century of the Islamic calendar (early 9th century CE) and ended with Ibn-Rushd (Averroes) in the 6th century AH (late 12th century CE), broadly coinciding with the period known as the Golden Age of Islam.
• The death of Averroes effectively marks the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in Western Islamic countries, namely in Islamic Spain and North Africa, though it persisted for much longer in the Eastern countries, in particular Persia and India where several schools of philosophy continued to flourish: Avicennism, Illuminationist philosophy, Mystical philosophy, and Transcendent theosophy.
• Al-Farabi's impact on philosophy is undeniable, to name a few, Yahya ibn Adi, Abu Sulayman Sijistani, Abu al-Hassan al-Amiri, and Abu Hayyan al-Tawhidi; Avicenna, Suhrawardi, and Mulla Sadra; Avempace, Ibn Tufail, and Averroes; Maimonides, Albertus Magnus, and Leo Strauss.
• In the Islamic Golden Age, Avicenna and Averroes translated the works of Aristotle into Arabic and under them, along with philosophers such as Al-Kindi and Al-Farabi, Aristotelianism became a major part of early Islamic philosophy.
• He is known for his seminal work on the Jewish philosopher Philo, but he also authored an astonishing variety of other works on Crescas, Maimonides, Averroes, Spinoza, the Kalam, the Church Fathers, and the foundations of Western religion.
• Amphitheatrum Aeternae Providentiae divino-magicum, christiano-physicum, necnon astrologo-catholicum adversus veteres philosophos, atheos, epicureos, peripateticos et stoicos (possible translation: "Amphitheatre of Eternal Providence – Religio-magical, Christian-physical and Astrologico-Catholic – against the Ancient Philosophers, Atheists, Epicureans, Peripatetics and Stoics"), published in Lyon in 1615, consists of 50 exercises, which aim to demonstrate the existence of God, to define His essence, to describe His providence and to examine or refute the opinions of Pythagoras, Protagoras, Cicero, Boethius, Thomas Aquinas, the Epicureans, Aristotle, Averroes, Gerolamo Cardano, the Peripatetics, the Stoics, etc.
• Islamic philosophers who developed arguments for the existence of God comprise Averroes, who made arguments influenced by Aristotle's concept of the unmoved mover; Al-Ghazali and Al-Kindi, who presented the Kalam cosmological argument; Avicenna, who presented the Proof of the Truthful; and Al-Farabi, who made Neoplatonic arguments.
• Scholars have found implicit earlier traces of the idea of possible worlds in the works of René Descartes, a major influence on Leibniz, Al-Ghazali (The Incoherence of the Philosophers), Averroes (The Incoherence of the Incoherence), Fakhr al-Din al-Razi (Matalib al-'Aliya), and Antonio Rubio (Commentarii in libros Aristotelis Stagiritae de Coelo).
• This was the program of Jewish rationalist philosophers such as Saadia Gaon, Maimonides (who was influenced by Ibn Sina aka Avicenna), and Gersonides (who was influenced by Ibn Roshd, aka Averroes).
• The difference between Thomism and Scotism could be expressed by saying that, while both derive from Arabic Neoplatonized Aristotelianism, Thomism is closer to the orthodox Aristotelianism of Maimonides, Averroes and Avicenna, while Scotism reflects the Platonizing tendency going back through Avicebron, the Brethren of Purity, the Liber de Causis and Proclus to Plotinus.
• Zabarella consulted newly recovered Greek commentators such as Alexander of Aphrodisias, Philoponus, Simplicius, and Themistius, as well as medieval commentators like Thomas Aquinas, Walter Burley, and Averroes.
• The identities of most figures are ambiguous or discernable only through subtle details or allusions; among those commonly identified are Socrates, Pythagoras, Archimedes, Heraclitus, Averroes, and Zarathustra.
• Hyman's articles include “Maimonide, partisan du libre arbitre ou déterministe?” in Actes du Colloque Maïmonide, “Averroes’ Theory of the Intellect and the Ancient Commentators,” in Averroes and the Aristotelian Tradition, “Spinoza on Possibility and Contingency,” in Meetings of the Minds: The Relations between Medieval and Classical Modern European Philosophy, and “Medieval Jewish Philosophy as Philosophy, as Exegesis, and as Polemic,” in Miscellanea Mediaevalia.
• In Medieval and Renaissance Europe some thinkers, such as Siger of Brabant, adopted the interpretation of Averroes on every point, as did the later school of "Paduan Averroists".
• While Greek commentators such as Alexander of Aphrodisias and Themistius were broadly silent on the active intellect (debate over this would only become heated in the thirteenth-century Christian West in the context of debates over whether Avicenna or Averroes provided the account of the working of the intellect that best cohered with Christian doctrine), they provided a great deal of commentary on the nature of the passive intellect.
• It has been remarked that one usually finds references to the Historia in the Eastern Islamicate world, while the other two books are generally referred to in the West, and in conformity to this pattern, Ibn Rushd (Averroes), like Ibn Bājja, wrote commentaries on De Partibus and De Generatione (see below), in which he criticizes Ibn Sīnā's interpretations.
• In the Prologue to the Canterbury Tales, there is among the pilgrims wending their way to Canterbury, a 'Doctour of Phisyk' whose learning included Razi, Avicenna (Ibn Sina, Arabic ابن سينا) and Averroes (Ibn Rushd, Arabic ابن رشد).
• Neugebauer in 1957 argued that the debate in 15th-century Latin scholarship must also have been informed by the criticism of Ptolemy produced after Averroes, by the Ilkhanid-era (13th to 14th centuries) Persian school of astronomy associated with the Maragheh observatory (especially the works of al-Urdi, al-Tusi and al-Shatir).
• In the Prologue to the Canterbury Tales, there is among the pilgrims wending their way to Canterbury a 'Doctour of Phisyk' whose learning included Rhazes (Al-Razi), Avicenna (Ibn Sina, Arabic ابن سينا) and Averroes (Ibn Rushd, Arabic ابن رشد).

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