Ibn Chaldun
Według Ibn Chalduna społeczeństwa wznoszą się i upadają w cyklach: solidarność grupowa buduje dynastię, a wygoda i zbytek wyniszczają ją w ciągu kilku pokoleń.
Umiejscowienie
W Muqaddimie założył teorię społeczeństwa i historii – często postrzegany jako prekursor socjologii.
Kluczowe idee
- Asabijja (solidarność grupowa)
- Cykle dynastii
Wpływ
Pod wpływem 4
Arystoteles
pod wpływem
Ibn Khaldun opened his science of civilisation with the philosophers’ dictum that the human being is political by nature, explained by the need for cooperation (Muqaddima, 1377). Ibn Khaldun, al-Muqaddima (1377), tr. F. Rosenthal (1958); Aristotle, Politics
Źródło: szkic AI
Arystoteles › 384–322 p.n.e.
Al-Ghazali
pod wpływem
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
Al-Ghazali › 1058–1111
Awerroes
pod wpływem ✓
According to his contemporary and friend Ibn al-Khatib, the young Ibn Khaldun wrote several summaries of works by Averroes, besides books on logic and arithmetic. Ibn al-Khatib, al-Ihata fi akhbar Gharnata (notice on Ibn Khaldun); F. Rosenthal, introduction to Ibn Khaldun, The Muqaddimah (1958)
Źródło: także w Wikidanych · Wikidata
Awerroes › 1126–1198
Fakhr al-Din al-Razi
pod wpływem ✓
Ibn Khaldun’s first work, Lubab al-Muhassal (1351), was an abridgement of Fakhr al-Din al-Razi’s theological summa, the Muhassal, drawing on al-Tusi’s critical notes. Ibn Khaldun, Lubab al-Muhassal fi usul al-din (1351), ed. L. Rubio (1952); F. Rosenthal, introduction to Ibn Khaldun, The Muqaddimah (1958)
Źródło: także w Wikidanych · Wikidata
Fakhr al-Din al-Razi › ok. 1150–1210
Wpływ na 4
Muhammad Abduh
wpływ na
Appointed to teach history at Dar al-Ulum in Cairo in 1879, Abduh is reported to have based his lectures on Ibn Khaldun’s Muqaddima. C. C. Adams, Islam and Modernism in Egypt (1933); A. Hourani, Arabic Thought in the Liberal Age 1798–1939 (1962)
Źródło: szkic AI
Muhammad Abduh › 1849–1905
José Ortega y Gasset
wpływ na
In “Ibn Khaldun reveals the secret” (El Sol 1927–28; El Espectador VIII, 1934) Ortega used Ibn Khaldun’s philosophy of history and his concept of asabiyya to explain the history of North Africa and Spain’s situation in Morocco. J. Ortega y Gasset, “Abenjaldún nos revela el secreto (Pensamientos sobre África Menor)”, El Sol 1927–28; El Espectador VIII (1934)
Źródło: szkic AI
José Ortega y Gasset › 1883–1955
Malek Bennabi
wpływ na
Bennabi took up Ibn Khaldun’s question of how civilisations rise and decline and read Muslim history as such a cycle (Vocation de l’Islam, 1954). M. Bennabi, Les Conditions de la renaissance (1949); Vocation de l’Islam (1954)
Źródło: szkic AI
Malek Bennabi › 1905–1973
Mohammed Abed al-Jabri
wpływ na
Al-Jabri’s doctoral thesis, published as Ibn Khaldun’s Thought: Asabiyya and the State (1971), read the Muqaddima as a theory of tribal solidarity and state power in Islamic history. M. A. al-Jabri, Fikr Ibn Khaldun: al-asabiyya wa-l-dawla (1971)
Źródło: szkic AI
Mohammed Abed al-Jabri › 1935–2010
Krytyka
Krytyka ze strony 1
Taha Husajn
krytyka ze strony
In his Paris thesis (1917, printed 1918) Taha Hussein examined Ibn Khaldun’s Muqaddima as a social philosophy, analytically and critically, against the sociology of his day. T. Hussein, Étude analytique et critique de la philosophie sociale d’Ibn Khaldoun (1918)
Źródło: szkic AI
Taha Husajn › 1889–1973
Krytykuje 1
Awicenna
krytykuje
Ibn Khaldun argued that the metaphysics of the philosophers, among whom he named al-Farabi and Avicenna, cannot reach certainty about what lies beyond experience (Muqaddima VI, 1377). Ibn Khaldūn, al-Muqaddima (1377), ch. VI, ‘A refutation of philosophy’, tr. F. Rosenthal, 1958, vol. III
Źródło: szkic AI
Awicenna › 980–1037
Dzieła
- 1377Muqaddima
Wprowadzenie do historii: solidarność grupowa, dynastie, ekonomia.
Stanowisko
In the Muqaddimah, the introduction to his world history, Ibn Khaldun set out a new science of human society and civilisation. Historians, he argued, must test reports against what is possible given the nature of social life, rather than simply repeating sources. The driving force of history is asabiyya, the group solidarity of nomadic and rural kin groups, which allows them to found dynasties. Once settled in cities, however, rulers grow used to luxury, solidarity fades, and after about three generations the dynasty falls to a new, tougher group. His analysis of economy, power and culture has made him widely regarded as a forerunner of sociology and economic history.
Życie i kontekst
Born in Tunis in 1332 into a family of Andalusian origin, Ibn Khaldun served as secretary, diplomat and minister at North African and Andalusian courts in a time of plague and constant upheaval. In 1375 he withdrew to a remote fortress to write his great history. He later lived in Cairo as a judge, met the conqueror Timur at Damascus in 1401, and died in Cairo in 1406.
Dalsze główne dzieła
- Book of Lessons (Kitab al-Ibar) (c. 1382)
- Autobiography (al-Tarif) (c. 1405)
Pojawia się w
- Podróż „Od Bagdadu do Isfahanu” · Przystanek 7 z 9
- Podróż „Jak socjologia wyłoniła się z filozofii” · Przystanek 1 z 12
- Podróż „Jak społeczeństwo stało się możliwe do pomyślenia” · Przystanek 1 z 12
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