Al-Ghazali
Filozofowie nie potrafią udowodnić tego, co twierdzą: nie ma koniecznego związku między przyczyną a skutkiem, jest tylko działający Bóg – a pewność przychodzi przez doświadczenie mistyczne.
Umiejscowienie
Zaatakował filozofów w „Niespójności filozofów” – a przez wątpienie znalazł drogę do mistyki.
Kluczowe idee
- Krytyka przyczynowości
- Okazjonalizm
- Kryzys wątpienia i poszukiwanie pewności
Wpływ
Pod wpływem 2
Rabi’a al-Adawijja
pod wpływem
In the Book of Love of his Revival of the Religious Sciences al-Ghazali quoted and explained Rabia’s verses on the two kinds of love for God. al-Ghazali, Ihya ulum al-din, Kitab al-mahabba, tr. E. Ormsby, Love, Longing, Intimacy and Contentment (2011); M. Smith, Rabia the Mystic (1928)
Źródło: szkic AI
Rabi’a al-Adawijja › według tradycji ok. 714–801
Abu al-Hasan al-Aszari
pod wpływem
Al-Ghazali wrote as a theologian of al-Ashari’s school: his Moderation in Belief (c. 1095) expounds Asharite doctrine, and his critique of necessary causation follows Asharite occasionalism. al-Ghazali, al-Iqtisad fi l-itiqad (c. 1095); Tahafut al-falasifa (1095); SEP “al-Ghazali”
Źródło: szkic AI
Abu al-Hasan al-Aszari › ok. 874–936
Wpływ na 10
Fakhr al-Din al-Razi
wpływ na
Ibn Khaldun named Fakhr al-Din al-Razi as al-Ghazali’s successor in the new approach of the later theologians, which Razi carried further by engaging the philosophers’ arguments in detail. Ibn Khaldun, al-Muqaddima (1377), section on kalam, tr. F. Rosenthal (1958); F. Griffel, The Formation of Post-Classical Philosophy in Islam (2021)
Źródło: także w InPhO · InPhO
Fakhr al-Din al-Razi › ok. 1150–1210
Ibn Arabi
wpływ na
Ibn Arabi took up al-Ghazali’s view that inspired unveiling (kashf) gives surer knowledge of God than rational reflection, refining how the two relate in the Meccan Revelations. Ibn Arabi, al-Futuhat al-makkiyya; W. C. Chittick, The Sufi Path of Knowledge (1989); SEP “Ibn Arabi”
Źródło: także w InPhO · InPhO
Ibn Arabi › 1165–1240
Tomasz z Akwinu
wpływ na ✓
Thomas, like Albert, used the Latin translation of al-Ghazali’s Doctrines of the Philosophers (Maqasid, by Gundissalinus) as a source on Arabic philosophy – taking “Algazel”, whose critical frame the translators had left out, for a follower of Avicenna. SEP “al-Ghazali” (F. Griffel), section on the Latin reception; al-Ghazali, Maqasid al-falasifa, Latin Summa theoricae philosophiae (12th c.)
Źródło: także w Wikidanych · Wikidata
Tomasz z Akwinu › ok. 1225–1274
Rajmund Llull
wpływ na
Llull adapted the logic of al-Ghazali’s Intentions of the Philosophers in his Compendium logicae Algazelis and its Catalan verse version, the Lògica del Gatzell (c. 1271–72). R. Llull, Compendium logicae Algazelis; Lògica del Gatzell; A. Bonner, The Art and Logic of Ramon Llull (2007); SEP “Ramon Llull”
Źródło: szkic AI
Rajmund Llull › ok. 1232–1316
Ibn Chaldun
wpływ na
Ibn Khaldun named al-Ghazali the first to write in the way of the later theologians and shared his doubts about the philosophers’ metaphysical proofs (Muqaddima, 1377). Ibn Khaldun, al-Muqaddima (1377), sections on kalam and on philosophy, tr. F. Rosenthal (1958)
Źródło: także w InPhO · InPhO
Ibn Chaldun › 1332–1406
Shah Waliullah
wpływ na
In the introduction to The Conclusive Argument from God Shah Waliullah named al-Ghazali with respect among the forerunners who had explained the reasons behind the revealed law. Shah Wali Allah, Hujjat Allah al-baligha, introduction, tr. M. K. Hermansen, The Conclusive Argument from God (1996)
Źródło: także w InPhO · InPhO
Shah Waliullah › 1703–1762
Pokaż wszystko (10)Pokaż mniej
Jehuda Halewi
wpływ na sporne
Halevi’s critique of the philosophers in the Kuzari (c. 1140) resembles al-Ghazali’s Incoherence of the Philosophers; whether he knew al-Ghazali’s works directly is disputed. Judah Halevi, Kuzari (c. 1140); D. H. Baneth, “Jehuda Hallewi und Gazali” (1924); SEP “Judah Halevi”
Źródło: szkic AI
Jehuda Halewi › ok. 1075–1141
Ibn Tufajl
wpływ na
In the introduction to Hayy ibn Yaqzan Ibn Tufayl cited al-Ghazali’s mystical experience as a model, while noting that his popular and esoteric works contradict each other. Ibn Tufayl, Hayy ibn Yaqzan, introduction, tr. L. E. Goodman (1972); SEP “Ibn Tufayl”
Źródło: szkic AI
Ibn Tufajl › ok. 1105–1185
Muhsin Fajz Kaszani
wpływ na
Fayd Kashani’s White Path (1636) is a Shiʿi recension of al-Ghazali’s Revival of the Religious Sciences that keeps its structure and most of its ethical teaching. Fayd Kashani, al-Maḥajja al-bayḍāʾ fī tahdhīb al-Iḥyāʾ, ed. A. A. Ghaffari (8 vols.); Aqa Buzurg Tihrani, al-Dharīʿa (for the date)
Źródło: szkic AI
Muhsin Fajz Kaszani › 1598–1680
Usman dan Fodio
wpływ na
Usman dan Fodio echoed al-Ghazali’s Revival of the Religious Sciences in the title of his Ihya al-sunna, joining Sufi piety with a call to revive the Sunna. M. Hiskett, The Sword of Truth: The Life and Times of the Shehu Usuman dan Fodio (1973); al-Ghazali, Ihya ulum al-din
Źródło: szkic AI
Usman dan Fodio › 1754–1817
Krytyka
Krytyka ze strony 2
Awerroes
krytyka ze strony
Averroes answered al-Ghazali’s Incoherence point by point: whoever denies natural causes denies the intellect, since knowledge is knowledge through causes (Tahafut al-tahafut, c. 1180). Ibn Rushd, Tahāfut al-tahāfut, 17th discussion, tr. S. van den Bergh, 1954
Źródło: szkic AI
Awerroes › 1126–1198
Fatema Mernissi
krytyka ze strony
Mernissi read al-Ghazali’s book on marriage in the Ihya as treating women’s sexuality as an active danger (fitna) that justified seclusion and segregation (Beyond the Veil, 1975). F. Mernissi, Beyond the Veil: Male–Female Dynamics in a Modern Muslim Society, 1975
Źródło: szkic AI
Fatema Mernissi › 1940–2015
Krytykuje 3
Arystoteles
krytykuje
Al-Ghazali judged that Aristotle’s metaphysics, as transmitted by al-Farabi and Avicenna, contains unbelief, while accepting his logic as neutral (al-Munqidh min al-dalal, c. 1108). al-Ghazālī, al-Munqidh min al-ḍalāl, tr. R. J. McCarthy, Freedom and Fulfillment, 1980
Źródło: szkic AI
Arystoteles › 384–322 p.n.e.
Al-Farabi
krytykuje
Al-Ghazali named al-Farabi and Avicenna as the philosophers he meant to refute, condemning their eternal world, God’s knowing only universals and denial of bodily resurrection (Tahafut al-falasifa, 1095). al-Ghazālī, Tahāfut al-falāsifa (1095), introduction and conclusion; SEP “al-Ghazali”
Źródło: szkic AI
Al-Farabi › ok. 872–950
Awicenna pod wpływem
pod wpływem
Al-Ghazali summarised Avicenna’s philosophy in The Aims of the Philosophers and took over much of his logic and psychology, even while condemning three of his doctrines. al-Ghazali, Maqasid al-falasifa (c. 1094); F. Griffel, Al-Ghazali’s Philosophical Theology (2009); SEP “al-Ghazali”
Źródło: szkic AI
krytykuje
Al-Ghazali’s Incoherence of the Philosophers attacked Avicenna’s system on twenty points, among them the world’s eternity, emanation and the necessary link between cause and effect (1095). al-Ghazālī, Tahāfut al-falāsifa (1095), tr. M. Marmura, 2000; SEP “al-Ghazali”
Źródło: szkic AI
Awicenna › 980–1037
Dzieła
Obalenie 20 tez filozofów – wśród nich konieczności przyczynowej.
- ok. 1097Ożywienie nauk religijnych
Czterdzieści ksiąg o kulcie, życiu społecznym, wadach i cnotach prowadzących do Boga – droga sufich jako wewnętrzne życie prawa; księga o miłości cytuje Rabię.
Opis własnego poszukiwania pewności: kryzys wątpienia, zbadanie twierdzeń teologów, filozofów i ismailitów oraz droga sufich jako droga do wiedzy z doświadczenia.
Stanowisko
Al-Ghazali studied the philosophers thoroughly in order to refute them. In The Incoherence of the Philosophers he argued that Avicenna’s followers could not prove their key claims, and that three of them – the eternity of the world, God’s knowing particulars only in a universal way, and the denial of bodily resurrection – contradicted Islam. Famously he denied that fire necessarily burns cotton: what we call causes are only regular conjunctions created by God at each moment. In his autobiography he describes how doubt led him to the certainty of mystical experience. He secured a place for logic in Islamic theology and made Sufism respectable within Sunni Islam.
Życie i kontekst
Born in 1058 in Tus in north-eastern Iran, al-Ghazali became the leading teacher at the Nizamiyya college in Baghdad. In 1095 a spiritual crisis made him give up his post; he lived for years as a wandering Sufi in Damascus, Jerusalem and Mecca. He later taught again briefly in Nishapur and died in his home town in 1111.
Dalsze główne dzieła
- The Intentions of the Philosophers (c. 1094)
- The Incoherence of the Philosophers (1095)
- The Revival of the Religious Sciences (c. 1097)
- Deliverance from Error (c. 1108)
Pojawia się w
- Podróż „Podróż Arystotelesa” · Przystanek 5 z 9
- Podróż „Od Bagdadu do Isfahanu” · Przystanek 4 z 9
- Debata „Al-Ghazali i Awerroes: czy filozofia może dowieść tego, co twierdzi?”
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