ब्राबांट का सिगर
दार्शनिक को वह बताना चाहिए जो अरस्तू ने माना और जो उनके तर्क निहित करते हैं, चाहे यह उस आस्था से भिन्न हो जिसे सिगर मानते थे – और इब्न रश्द के साथ पढ़ने पर वे सब मनुष्यों द्वारा साझा एक बुद्धि की ओर इशारा करते हैं।
पृष्ठभूमि
पेरिस के कला-आचार्य जिन्होंने अरस्तू को इब्न रश्द के साथ पढ़ा, सब मनुष्यों के लिए एक ही बुद्धि तक; एक्विनास ने 1270 में उनके विरुद्ध लिखा, और 1270 तथा 1277 की पेरिस की निंदाएँ उनके जैसे सिद्धांतों को लक्ष्य करती थीं।
मुख्य विचार
- सब मनुष्यों के लिए एक बुद्धि (आरंभिक रचनाएँ)
- दार्शनिकों का मत बताना, सत्य का निर्णय न करना
- दार्शनिक थीसिस के रूप में संसार की शाश्वतता
- दर्शन वही बताता है जो प्राकृतिक तर्क निष्कर्ष निकालता है; सत्य आस्था के पास है
प्रभाव
जिनसे प्रभावित 2
अरस्तू
जिनसे प्रभावित ✓
Siger expounded Aristotle literally as a Paris arts master, reporting what the Philosopher held even where it conflicted with faith, as on the world’s eternity. Siger of Brabant, De aeternitate mundi; Quaestiones in tertium De anima; SEP “Siger of Brabant”
साक्ष्य: Wikidata में भी · Wikidata
अरस्तू › 384–322 ईसा पूर्व
इब्न रश्द
जिनसे प्रभावित ✓
Siger followed Averroes in reading Aristotle as teaching a single intellect shared by all humans (Questions on De anima III, late 1260s) and later qualified this view. Siger of Brabant, Quaestiones in tertium De anima; De anima intellectiva (c. 1273); SEP “Siger of Brabant”
साक्ष्य: Wikidata में भी · Wikidata
इब्न रश्द › 1126–1198
आलोचना
जिनकी आलोचना की 1
थामस एक्विनास
जिनकी आलोचना की
Siger of Brabant replied to Aquinas’ attack on the single intellect, granting points while still doubting that Aristotle could be read otherwise (De anima intellectiva, c. 1273). Siger of Brabant, De anima intellectiva (c. 1273); SEP “Siger of Brabant”
साक्ष्य: AI मसौदा
थामस एक्विनास › लगभग 1225–1274
कृतियाँ
- लगभग 1269आत्मा पर तीसरी पुस्तक के प्रश्न
व्याख्यान-प्रश्न जो इब्न रश्द के साथ सब मनुष्यों के लिए एक पृथक् बुद्धि का बचाव करते हैं – संभवतः एक्विनास के 1270 के ग्रंथ का निशाना।
एक्विनास को उत्तर: बुद्धि के बारे में अरस्तू वास्तव में क्या मानते थे? सिगर स्वीकार करते हैं कि प्रश्न उनके लिए संदिग्ध है और संदेह में वे आस्था को थामे रहते हैं।
मत
As an arts master Siger’s task was to explain Aristotle, and he took the task literally. In his Questions on the third book of On the Soul, probably from the late 1260s, he followed Averroes in holding that Aristotle taught a single intellect, separate from bodies and shared by all humans, which thinks in each person by means of that person’s images. Aquinas’ On the Unity of the Intellect against the Averroists (1270) was almost certainly aimed at this teaching, and it accused its defenders of saying that by reason they concluded one thing while holding the opposite by faith. Siger also treated the eternity of the world, the necessity of what the heavens cause and similar theses as conclusions of philosophy. In On the Intellective Soul, written in reply to Aquinas, he presented the question as still doubtful and declared that in doubt he held to faith, which is above all reason; in later works, such as his questions on the Book of Causes, he came closer to Aquinas. The charge that he taught a “double truth”, that something can be true in philosophy and false in faith, goes back to the prologue of the 1277 condemnation. Most historians think it does not fit his own statements, in which philosophy reports what Aristotle and the philosophers held while truth lies with faith; whether this was sincere or a protective formula is still debated. The condemnation of 1277 shaped Paris teaching for decades. Pierre Duhem’s thesis that it opened the way for modern science, by insisting that God can do what Aristotle declared impossible, is now treated with caution.
जीवन और संदर्भ
Siger was born around 1240 in the duchy of Brabant. By the mid-1260s he was a master in the arts faculty at Paris, teaching Aristotle’s philosophy. In 1266 the papal legate Simon of Brion threatened him with sanctions after disturbances between the “nations” of the faculty, and in the early 1270s he led a minority party in a disputed election of the rector that was settled only in 1275. On 10 December 1270 Bishop Étienne Tempier of Paris condemned thirteen propositions, among them the unity of the intellect and the eternity of the world. In November 1276 the inquisitor of France, Simon du Val, summoned Siger and two other masters, who had by then left the kingdom. On 7 March 1277 Tempier condemned 219 propositions taught in the arts faculty – some of them close to positions of Aquinas, who had died in 1274; eleven days later Archbishop Robert Kilwardby condemned thirty propositions at Oxford. According to the traditional account Siger went to the papal court in Italy and died at Orvieto before November 1284, stabbed by a secretary who had lost his mind; this account rests on late and indirect evidence and has recently been questioned. Dante placed him in the heaven of the Sun, introduced by Aquinas, his former opponent (Paradiso X 133–138).
अन्य प्रमुख कृतियाँ
- Questions on the Third Book of On the Soul (c. 1269)
- On the Eternity of the World (early 1270s)
- Questions on the Metaphysics (1270s)
- On the Necessity and Contingency of Causes
- Questions on the Book of Causes (mid-1270s)
इनमें आता है
नवंबर 2026 तक · स्रोत · इस पृष्ठ को बेहतर बनाएँ · Agora कैसे बना है