ألبيرتوس ماغنوس
لا تعارض بين الإيمان ودراسة الطبيعة، فعلى المسيحيين أن يتعلموا كل ما اكتشفه أرسطو وشرّاحه العرب.
التموضع
«المعلّم الشامل» (Doctor universalis): جعل أعمال أرسطو كلها، مع شروحها العربية، في متناول الغرب اللاتيني.
الأفكار الرئيسة
- استقبال أرسطو
- العلوم الطبيعية
التلاميذ: توما الأكويني
التأثير
تأثّر بـ 4
أرسطو
تأثّر بـ
Albert set out to make the whole of Aristotle intelligible to Latin readers in paraphrases of logic, physics, metaphysics, ethics and the life sciences, using Arabic commentators. Albertus Magnus, Physica I tr. 1 c. 1 (programme); SEP “Albert the Great”
التوثيق: مسجّل أيضًا في InPhO · InPhO
أرسطو › 384–322 ق.م
ديونيسيوس المنحول (الأريوباغي)
تأثّر بـ
Albert commented on the whole Dionysian corpus around 1248–50, partly in Cologne with Thomas Aquinas as his student, and took up its negative theology. Albertus Magnus, Super Dionysium De divinis nominibus; Super Dionysii Mysticam theologiam; SEP “Albert the Great”
التوثيق: مسودة بالذكاء الاصطناعي
ديونيسيوس المنحول (الأريوباغي) › نحو 480–530
ابن سينا
تأثّر بـ ✓
Albert drew on Avicenna’s paraphrases of Aristotle, especially his account of the inner senses and the intellect, throughout his commentaries such as De anima. Albertus Magnus, De anima; De homine; SEP “Albert the Great”; SEP “Ibn Sina [Avicenna]”
ابن سينا › 980–1037
ابن رشد
تأثّر بـ
Albert used Averroes’ commentaries throughout his Aristotle paraphrases, while rejecting his single intellect for all humans (De unitate intellectus contra Averroem, 1256). Albertus Magnus, De unitate intellectus contra Averroem (1256); SEP “Albert the Great”
التوثيق: مسودة بالذكاء الاصطناعي
ابن رشد › 1126–1198
أثّر في 2
توما الأكويني علّم
علّم ✓
Attested by Thomas’s own hand – a manuscript of Albert’s commentary on Dionysius’ Divine Names in his handwriting survives in Naples – and by biographers who knew him; anecdotes such as the ‘dumb ox’ come from William of Tocco’s later Life. G. Théry, “L’autographe de S. Thomas conservé à la Biblioteca Nazionale de Naples”, Archivum Fratrum Praedicatorum 1 (1931); William of Tocco, Ystoria sancti Thome; J.-P. Torrell, Saint Thomas Aquinas I, ch. 2
توما الأكويني › نحو 1225–1274
ميستر إكهرت
أثّر في
Eckhart’s thought shows the influence of Albert’s Neoplatonic Aristotelianism; he cited Albert in an Easter sermon of 1294, but whether he studied under him in Cologne is uncertain. Meister Eckhart, Sermo Paschalis (Paris, 1294); SEP “Meister Eckhart”; SEP “Albert the Great”
التوثيق: مسودة بالذكاء الاصطناعي
ميستر إكهرت › نحو 1260–1328
الموقف
Albert set out to make the whole of Aristotle intelligible to Latin Christians – logic, physics, metaphysics, ethics and the life sciences – drawing heavily on Arabic commentators such as Avicenna and Averroes. He defended the relative autonomy of natural philosophy: in questions about nature one should reason from causes and experience rather than from miracles. His own observations of plants, animals and minerals made him one of the great naturalists of the Middle Ages. By showing that Aristotle could be studied without endangering faith, he prepared the ground for the synthesis of his student Thomas and for the Neoplatonic mysticism of the German Dominicans.
الحياة والسياق
Born around 1200 in Lauingen in Swabia, Albert joined the Dominican order and taught at Paris and Cologne, where Thomas Aquinas was his pupil. He served briefly as bishop of Regensburg (1260–1262) and spent his last decades in Cologne. Contemporaries already called him “the Great” and “Doctor universalis” for the sheer range of his learning.
الأعمال الرئيسة
- Commentaries on Aristotle (c. 1250–1270)
- On Minerals (c. 1250)
- On the Unity of the Intellect against Averroes (c. 1256)
- On Animals (c. 1260)
يرد في
- رحلة «رحلة أرسطو» · المحطة 8 من 9
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