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Ibn Rushd (Averroes): Difference between revisions
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'''Averroes''' [''averoheez''], whose name is the Latinized form of '''Ibn Rushd''' (1126-98) was (with Avicenna) the most famous of the medieval [[Islam|Islamic]] philosophers. He was born in Cordoba, [[Spain]]. He wrote commentaries on the Greek philosopher Aristotle, as well as works on jurisprudence and medicine. | '''Averroes''' [''averoheez''], whose name is the Latinized form of '''Ibn Rushd''' (1126-98) was (with Avicenna) the most famous of the medieval [[Islam|Islamic]] philosophers. He was born in Cordoba, [[Spain]]. He wrote commentaries on the Greek philosopher Aristotle, as well as works on jurisprudence and medicine. | ||
His main works survive in Hebrew and Latin, consisting of commentaries on Aristotelian texts and on Plato's Republic. Averroes held that theologians are cannot reach the highest demonstrative knowledge and are therefore unfit to interpret [[ | His main works survive in Hebrew and Latin, consisting of commentaries on Aristotelian texts and on Plato's Republic. Averroes held that theologians are cannot reach the highest demonstrative knowledge and are therefore unfit to interpret [[Shariah|divine law]] correctly. The main purpose of his Aristotelian commentaries was to recover the true ideas of philosophy by separating them from the theological arguments of earlier Islamic philosophers such as al-Farabi and Avicenna. | ||
His work had little impact in the Islamic world, and there is no Islamic 'school of Averroism'. In 1185 he was banished in disgrace (for reasons now unknown) and many of his works were burnt. Of his thirty-eight commentaries, only twenty-eight survive in the original [[Arabic]]: the rest are in Latin and Hebrew translations made by philosophers from the Christian and Jewish tradition. His impact was on these traditions, particularly in the Latin West in the thirteenth century, when he was known simply as 'The Commentator'. His work marked the climax of Aristotelian thought in the Islamic world and, to a large extent, its end. | His work had little impact in the Islamic world, and there is no Islamic 'school of Averroism'. In 1185 he was banished in disgrace (for reasons now unknown) and many of his works were burnt. Of his thirty-eight commentaries, only twenty-eight survive in the original [[Arabic]]: the rest are in Latin and Hebrew translations made by philosophers from the Christian and Jewish tradition. His impact was on these traditions, particularly in the Latin West in the thirteenth century, when he was known simply as 'The Commentator'. His work marked the climax of Aristotelian thought in the Islamic world and, to a large extent, its end. | ||