From WikiIslam, the online resource on Islam
Jump to navigation
Jump to search
|
|
| (14 intermediate revisions by the same user not shown) |
| Line 1: |
Line 1: |
| '''Averroes''' [''averoheez''], whose name is the Latinized form of '''Ibn Rushd''' (1126-98) was (with Avicenna) the most famous of the mediaeval [[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.
| | <div style="border:1px solid #cccccc; width:150px;padding:5px;float:right;font-size:85%;line-height:130%">[[File:Opinion-warning-icon.jpg|45px|link=Category:Core Article|right]] '''''Content Diversity'''<br/> This portion of text may contain statements that may appear disagreeable to some readers. Please see our [[User:Axius/Sandbox3|content diversity disclaimer.]]</div> |
| | |
| 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 [[Islamic Law|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.
| |
| | |
| Much later, beginning in the nineteenth century, his work was rediscovered by Arab nationalists for political purposes, particularly as a reminder of the era when the Islamic East was more scientifically advanced than the Latin West<ref>von Kugelgen 1994</ref> and by secular or liberal [[:Category:Islamic Apologists|Islamic apologists]] to show the compatibility of Islam and modern science. Today, in order to counter the Western image of Islam as a repressive and reactionary faith, Averroes 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 Averroes does not correctly relate his thought to that of the European enlightenment.
| |
| | |
| ==See Also==
| |
| *[[Islam and Science]]
| |
| *[[Islam and Propaganda]]
| |
| | |
| ==References==
| |
| {{refbegin}}
| |
| * Test 1
| |
| * Test 2
| |
| {{refend}}
| |
| | |
| ==Notes==
| |
| {{reflist}}
| |
| | |
| [[Category:Muslims]]
| |
| [[Category:Islamic scholars]]
| |
| [[Category:Islamic Propaganda]]
| |
| [[Category:Islam and Science]]
| |
| [[Category:Philosophers]]
| |
Latest revision as of 19:34, 16 February 2013
Content Diversity
This portion of text may contain statements that may appear disagreeable to some readers. Please see our content diversity disclaimer.
Content Diversity