穆罕默德·阿比德·贾布里

Agora

穆罕默德·阿比德·贾布里

1935–2010

初步了解有意简化——人物介绍讲得更多

阿拉伯思想有三种认识方式——阅读文本、神秘洞见和逻辑证明——而只有最后一种，即阿威罗伊的方式，才能使之更新。

定位

伊斯兰世界的哲学 · 西亚与北非 · 认识论, 社会与历史

摩洛哥哲学家：他的《阿拉伯理性批判》区分了三种认识体系——文本阐释（bayan）、神秘直觉（irfan）和论证（burhan）——并站在阿威罗伊理性主义一边。

核心思想

阿拉伯理性批判
阐释、直觉、论证（bayan, irfan, burhan）
阿威罗伊式理性主义

在星图中打开

影响

受影响于 3

伊本·鲁世德（阿威罗伊）

受其影响
Al-Jabri took Averroes as the model of the demonstrative rationalism of the Muslim West and called for its revival in contemporary Arab thought (We and the Heritage, 1980). M. A. al-Jabri, Nahnu wa-l-turath (1980); Arab-Islamic Philosophy: A Contemporary Critique, tr. A. Abbassi (1999)
依据: AI 草稿
伊本·鲁世德（阿威罗伊） › 1126–1198
伊本·赫勒敦

受其影响
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)
依据: AI 草稿
伊本·赫勒敦 › 1332–1406
加斯东·巴什拉

受其影响
Al-Jabri took over Bachelard’s concept of the “epistemological break” for his critique of Arab reason, reading the rationalism of Averroes and the Maghreb as a break with the gnostic reason of the East. M. A. al-Jabri, Nahnu wa-l-turath (1980); Takwin al-‘aql al-‘arabi (1984); J. Kynes, “The Function of Bachelardian Epistemology in the Post-colonial Project of Mohammed ‘Abed al-Jabri”, in Religion in Motion (2020), pp. 221–237
依据: AI 草稿
加斯东·巴什拉 › 1884–1962

批评

受批评于 1

塔哈·阿卜杜拉赫曼

受其批评
Taha Abderrahmane faulted al-Jabri for dissecting the Islamic heritage into rival systems by imported standards, and proposed an integrative reading (Tajdid al-manhaj fi taqwim al-turath). Ṭāhā ʿAbd al-Raḥmān, Tajdīd al-manhaj fī taqwīm al-turāth (Casablanca); W. Hallaq, Reforming Modernity, 2019
依据: AI 草稿
塔哈·阿卜杜拉赫曼 › 1944年生

批评了 1

伊本·西那（阿维森纳）

批评了
Al-Jabri cast Avicenna, above all his ‘Oriental philosophy’, as turning Arabic philosophy towards gnostic irrationalism, against the rationalism of Averroes in the Maghreb (Nahnu wa-l-turath, 1980). M. A. al-Jābirī, Naḥnu wa-l-turāth, 1980; Arab-Islamic Philosophy: A Contemporary Critique, tr. 1999
依据: AI 草稿
伊本·西那（阿维森纳） › 980–1037

作品

1984阿拉伯理性的形成
《阿拉伯理性批判》的第一卷：bayan、irfan 和 burhan 这三种相互竞争的知识体系如何在古典伊斯兰中形成。

立场

Al-Jabri’s four-volume Critique of Arab Reason asked why Arab thought had stagnated. He distinguished three epistemic systems formed in classical Islam: bayan, the explication of texts in grammar, law and theology; irfan, gnosis claiming direct illumination, as in Sufism, Ismailism and – he argued – Avicenna’s “Oriental philosophy”; and burhan, Aristotelian demonstration. The way forward lay with the rationalism of the Muslim West – Ibn Hazm, Averroes, Ibn Khaldun – rather than with the gnostic East. Arabs should appropriate their heritage critically, neither rejecting nor venerating it. His sharp East–West contrast and verdict on Avicenna drew much criticism, notably in George Tarabishi’s multi-volume “Critique of the Critique of Arab Reason”.

生平与背景

Mohammed Abed al-Jabri was born in 1935 (some sources say 1936) in Figuig in eastern Morocco. Active in the nationalist left (UNFP, later USFP), he worked as teacher and journalist and was briefly jailed in the 1960s. He studied philosophy in Damascus and Rabat, earned a doctorate in 1970 with a study of Ibn Khaldun, and taught for decades at Rabat’s Mohammed V University. He died in Casablanca in 2010.