Averroes - Averroes (Abul Walid Mahommed Ibn Achmed, Ibn...

Info iconThis preview shows pages 1–2. Sign up to view the full content.

View Full Document Right Arrow Icon
Averroes (Abul Walid Mahommed Ibn Achmed, Ibn Mahommed Ibn Roschd). Arabian philosopher, astronomer, and writer on jurisprudence; born at Cordova, 1126; died at Morocco, 1198. Ibn Roschd, or Averroes, as he was called by the Latins, was educated in his native city, where his father and grandfather had held the office of cadi (judge in civil affairs) and had played an important part in the political history of Andalusia. He devoted himself to jurisprudence, medicine, and mathematics, as well as to philosophy and theology. Under the Califs Abu Jacub Jusuf and his son, Jacub Al Mansur, he enjoyed extraordinary favor at court and was entrusted with several important civil offices at Morocco, Seville, and Cordova. Later he fell into disfavor and was banished with other representatives of the ‘new’ learning (primarily Aristotle). Shortly before his death, the edict against philosophers was recalled and Averroes returned to favor. Unfortunately many of his works in logic and metaphysics that were written in Arabic had already been consigned to the flames. The result was that Averroes left no school of thought in Arabic Andalusia. Since the end of the rule of the Moors in Spain occurred shortly afterwards, Averroes ideas would only find a home in translation among Hebrew and Latin scholars and would eventually find their way to Christian Europe, becoming influential down to the dawn of the modern era. Averroes' great medical work, "Culliyyat" (of which the Latin title "Colliget" is a corruption) was published as the tenth volume in the Latin edition of Aristotle's works at Venice in 1527. His "Commentaries" on Aristotle, his original philosophical works, and his treatises on theology have come down to us either in Latin or Hebrew translations. His "Commentaries", which earned for him the title of the "Commentator", were of three kinds: a short paraphrase or analysis, a brief exposition of the text, and a more extended exposition. These are known as the Minor, the Middle, and the Major Commentary, respectively. None of them is of any value for the textual criticisms of Aristotle, since Averroes, being unacquainted with Greek and Syriac, based his exposition on a very imperfect Arabic translation of the Syriac version of the Greek text. They were, however, of great influence in determining the philosophical and scientific interpretation of Aristotle. His original philosophical treatises include: a work entitled "Tehafot al Tchafot", or "Destructio Destructiones" (Generally The Incoherence of the Incoherence ) (a refutation of Al Ghazali's "Destructio Philosophorum") ( The Incoherence of the Philosophers ) published in the Latin edition, Venice 1497 and 1527, two treatises on the union of the Active and Passive intellects, also published in Latin in the Venice edition; logical treatises on the different parts of the "Organon"(Aristotle’s works on logic and scientific method), published in the Venice edition under the title "Quaesita in Libros Logicae Aristotelis"; physical
Background image of page 1

Info iconThis preview has intentionally blurred sections. Sign up to view the full version.

View Full DocumentRight Arrow Icon
Image of page 2
This is the end of the preview. Sign up to access the rest of the document.

Page1 / 3

Averroes - Averroes (Abul Walid Mahommed Ibn Achmed, Ibn...

This preview shows document pages 1 - 2. Sign up to view the full document.

View Full Document Right Arrow Icon
Ask a homework question - tutors are online