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History of Islamic Thought: Difference between revisions
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'''Islamic philosophy''' is a general term for the works of Islamic scholars who tried to reconcile the philosophical tradition of the ancient world (primarily of | '''Islamic philosophy''' is a general term for the works of Islamic scholars who tried to reconcile the philosophical tradition of the ancient world (primarily of Aristotle and Plato) with the teaching of [[Islam]]. It covers the genesis and development of philosophical thought in the Islamic world, from Andalusia to [[India]], from the ninth century to the present. | ||
==Formative Period== | ==Formative Period== | ||
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Islamic Aristotelianism reached its height with Ibn Rushd, known to Europe as [[Averroes]]. Averroes argued against Ghazali's criticisms of Aristotelianism, although he is best known in the West for his commentaries on Aristotle. Hebrew translations of his work also had a lasting impact on Jewish philosophy. Averroes' school of thought is known as ''Averroism'', which only survived in Latin West after Averroes work was condemned and then ignored in the Islamic East. | Islamic Aristotelianism reached its height with Ibn Rushd, known to Europe as [[Averroes]]. Averroes argued against Ghazali's criticisms of Aristotelianism, although he is best known in the West for his commentaries on Aristotle. Hebrew translations of his work also had a lasting impact on Jewish philosophy. Averroes' school of thought is known as ''Averroism'', which only survived in Latin West after Averroes work was condemned and then ignored in the Islamic East. | ||
[[Arab Transmission of the Classics|Transmission of the classics]] from the | [[Arab Transmission of the Classics|Transmission of the classics]] from the East to the West began from the 11<sup>th</sup> century onwards, culminating in the thirteenth century. These works had great influence on the development of Medieval [[Scholasticism]].<ref>Scholasticism is a style of philosophy that arose in the Latin West in the middle ages (10<sup>th</sup> century to 15<sup>th</sup> century. The defining characteristics of scholasticism are: the project of reconciling Christian faith with classical philosophy, particularly the philosophy of Aristotle; a particular style of teaching and writing; a system arranged round certain books, such as the Sentences of Peter Lombard, Aristotle's logical works, the works of Augustine; focus on a characteristic set of questions, the most famous being the problem of universals.</ref> | ||
==Reaction and | ==Reaction and Decline== | ||
The twelfth to the fifteenth century was marked by the emergence of Islamic fundamentalism, and a reaction to the humanistic and often secular ideas of the [[Golden Age]] philosophers. After the Abbasid [[Caliph|caliphate]] was overthrown by Mongol conquests in the thirteenth century), Islamic philosophy was fragmented in different centres. In the fourteenth century, fundamentalist traditionalist views, exemplified by the polemics of [[Ibn Taymiyya]], who called for believers to rid Islam of all forms of innovation, began to dominate Islamic scholarship. The same period also saw the rise of Al-Ghazali's 'Ash'arite theology.<ref name="Oxford Companion">Ted Honderich - [http://www.amazon.co.uk/Oxford-Companion-Philosophy-Ted-Honderich/dp/0198661320 Oxford Companion to Philosophy] - Oxford University Press, 1995, ISBN 9780198661320 (article 'Islamic Philosophy')</ref> | The twelfth to the fifteenth century was marked by the emergence of Islamic fundamentalism, and a reaction to the humanistic and often secular ideas of the [[Golden Age]] philosophers. After the Abbasid [[Caliph|caliphate]] was overthrown by Mongol conquests in the thirteenth century), Islamic philosophy was fragmented in different centres. In the fourteenth century, fundamentalist traditionalist views, exemplified by the polemics of [[Ibn Taymiyya]], who called for believers to rid Islam of all forms of innovation, began to dominate Islamic scholarship. The same period also saw the rise of Al-Ghazali's 'Ash'arite theology.<ref name="Oxford Companion">Ted Honderich - [http://www.amazon.co.uk/Oxford-Companion-Philosophy-Ted-Honderich/dp/0198661320 Oxford Companion to Philosophy] - Oxford University Press, 1995, ISBN 9780198661320 (article 'Islamic Philosophy')</ref> | ||
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==Revival in Iran== | ==Revival in Iran== | ||
The sixteenth to early seventeenth century saw a revival of philosophy with Safavid rule in [[Iran]], which established [[ | The sixteenth to early seventeenth century saw a revival of philosophy with Safavid rule in [[Iran]], which established [[Shiite|Shi'ism]] as the state religion, primarily as a defensive measure against the Ottoman [[Sunni]] Empire. The Safavid dynasty was a literate family from its early origin endowing centres of scholarship, and supported academic freedom. One important outcome was the creation of Shi'ite thought, reform of the law based on the principles set out by al-Farabi.<ref name="Oxford Companion"></ref> | ||
The main scholars of this period are Mir Damad and his pupil Molla Sadra, and other members of the School of Isfahan. Molla Sadra's main work is the voluminous ''The Four Intellectual Journeys''. | |||
==Modern Period== | ==Modern Period== | ||
The most recent period ( | The most recent period (the early seventeenth century to the present day) is still distinguished by a scholastic method and style,<ref name="Oxford Companion"></ref> and mostly fails to engage with ideas of modernity. However Abdallah Laroui (1976), who has noted the contrast between Islam and modernity, has advocated the adoption of Westernization as the appropriate strategy for the Islamic world.<ref>[http://www.muslimphilosophy.com/ip/rep/H008.htm "Islamic philosophy, modern"] - Islamic Philosophy Online</ref> | ||
==See also== | ==See also== | ||