ابن باجة
في مجتمع فاسد يجب أن يعيش الفيلسوف «متوحدًا»، مكمّلًا عقله حتى يتصل بالعقل الكلي.
التموضع
أول فيلسوف كبير في الأندلس، قرأه ابن طفيل وابن رشد: في مدينة ناقصة على الفيلسوف أن يعيش «متوحّدًا» ويسعى إلى الاتصال بالعقل الفعّال.
الأفكار الرئيسة
- تدبير المتوحّد
- الاتصال بالعقل الفعّال
التأثير
تأثّر بـ 2
أرسطو
تأثّر بـ
Ibn Bajja commented on Aristotle’s Physics and On the Soul; his objection that motion in a void need not be instantaneous was reported and discussed by Averroes. E. A. Moody, “Galileo and Avempace”, Journal of the History of Ideas 12 (1951); SEP “Ibn Bajja [Avempace]”
التوثيق: مسودة بالذكاء الاصطناعي
أرسطو › 384–322 ق.م
الفارابي
تأثّر بـ ✓
Ibn Bajja annotated al-Farabi’s logical writings and, in The Governance of the Solitary, adapted al-Farabi’s virtuous city to the philosopher living in imperfect cities. Ibn Bajja, Tadbir al-mutawahhid; glosses on al-Farabi’s logic, ed. M. Fakhry (1994); SEP “Ibn Bajja [Avempace]”
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
الفارابي › نحو 872–950
أثّر في 3
ابن طفيل
أثّر في
In the introduction to Hayy ibn Yaqzan Ibn Tufayl praised Ibn Bajja’s mind but held that he reached rational knowledge, not mystical experience, and left his works unfinished. Ibn Tufayl, Hayy ibn Yaqzan, introduction, tr. L. E. Goodman (1972); SEP “Ibn Tufayl”
التوثيق: مسودة بالذكاء الاصطناعي
ابن طفيل › نحو 1105–1185
ابن رشد
أثّر في ✓
Averroes took up Ibn Bajja’s account of the intellect’s conjunction with the Active Intellect and discussed his views on motion in the void in his Physics commentary. Ibn Rushd, Long Commentary on the Physics; Long Commentary on De anima; SEP “Ibn Bajja [Avempace]”
ابن رشد › 1126–1198
موسى بن ميمون
أثّر في ✓
Maimonides cited Ibn Bajja (Abu Bakr ibn al-Saigh) in the Guide on astronomy and the intellect, and in his letter to Ibn Tibbon praised him as a philosopher. Maimonides, Guide of the Perplexed (c. 1190); letter to Samuel ibn Tibbon (1199); S. Pines, “The Philosophic Sources of The Guide of the Perplexed” (1963)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
موسى بن ميمون › 1138–1204
الأعمال
- نحو 1130تدبير المتوحد
كيف يعيش الفيلسوف حياة طيبة في مدينة ناقصة – بوصفه «نابتة» منفردة.
الموقف
Ibn Bajja was the first major philosopher of al-Andalus, building on al-Farabi and Aristotle. The Regime of the Solitary asks how a philosopher can live well in a city that is not virtuous. Such people are like “weeds”, growing where no one sowed them; they must govern themselves, keep apart from the opinions of the crowd and devote themselves to knowledge. The goal is conjunction with the active intellect, in which the mind grasps pure intelligible forms – the highest happiness open to a human being. His ideas on motion, transmitted through Averroes, were still debated by Latin scholastics, and his thought shaped Ibn Tufayl and Averroes.
الحياة والسياق
Abu Bakr ibn Bajja, known in Latin as Avempace, was born in Saragossa in the late eleventh century and served as vizier to its Almoravid governor. After the city fell to the Christians in 1118 he lived in Seville, Granada and finally Fez as a physician and official, and was imprisoned more than once. Also a poet and musician, he died in Fez in 1138, reportedly poisoned.
أعمال رئيسة أخرى
- The Regime of the Solitary (Tadbir al-mutawahhid, c. 1130, unfinished)
- Letter of Farewell (Risalat al-wada, early 12th century)
- On the Conjunction of the Intellect with Man (early 12th century)
- Commentaries on Aristotle’s Physics and other works (early 12th century)
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