6,633
edits
Ibn Rushd (Averroes): Difference between revisions
m
no edit summary
| [checked revision] | [checked revision] |
mNo edit summary |
mNo edit summary |
||
| Line 2: | Line 2: | ||
'''ʾAbū l-Walīd Muḥammad bin ʾAḥmad bin Rušd''' (أبو الوليد محمد بن احمد بن رشد), commonly known as ''Ibn Rushd'' (ابن رشد) or by his Latinized name ''Averroës'' (April 14, 1126 – December 10, 1198), was (with Ibn Sina) the most famous of the medieval [[Islam|Islamic]] [[Philosophy|philosophers]]. He was born in Cordoba, [[Spain]]. He wrote commentaries on the Greek philosopher Aristotle, as well as works on [[Fiqh|jurisprudence]] and [[medicine]]. | '''ʾAbū l-Walīd Muḥammad bin ʾAḥmad bin Rušd''' (أبو الوليد محمد بن احمد بن رشد), commonly known as ''Ibn Rushd'' (ابن رشد) or by his Latinized name ''Averroës'' (April 14, 1126 – December 10, 1198), was (with Ibn Sina) the most famous of the medieval [[Islam|Islamic]] [[Philosophy|philosophers]]. He was born in Cordoba, [[Spain]]. He wrote commentaries on the Greek philosopher Aristotle, as well as works on [[Fiqh|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 [[Shariah|divine law]] correctly. The main purpose of his Aristotelian commentaries was to recover the true ideas of | 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 the philosophers by separating them from the theological arguments of earlier Islamic philosophers such as al-Farabi and Ibn Sina. | ||
== Reception == | |||
Much later, beginning in the nineteenth century, his work was rediscovered by Arab nationalists for political purposes, and by secular or liberal Islamic [[apologists]] to show the compatibility of [[Islam and Science|Islam and modern science]]. Today, in order to counter the image of Islam as a repressive and reactionary faith, Ibn Rushd is held up as a model for the reconciliation of religion, philosophy and science. However, Butterworth<ref>Butterworth 1996</ref> has argued that this 'Enlightenment' view of Ibn Rushd does not correctly relate his thought to that of the European enlightenment. | === Pre-nineteenth century === | ||
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 [[Islam and the People of the Book|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. | |||
=== Post-nineteenth century === | |||
Much later, beginning in the nineteenth century, his work was rediscovered first by Arab nationalists for political purposes, and adopted by secular or liberal Islamic [[apologists]] to show the compatibility of [[Islam and Science|Islam and modern science]]. Today, in order to counter the image of Islam as a repressive and reactionary faith, Ibn Rushd is held up as a model for the reconciliation of religion, philosophy and science. However, Butterworth<ref>Butterworth 1996</ref> has argued that this 'Enlightenment' view of Ibn Rushd does not correctly relate his thought to that of the European enlightenment. | |||
==See Also== | ==See Also== | ||