伊本·鲁世德（阿威罗伊）
哲学与宗教不可能相互矛盾，因为真理是一——而《古兰经》本身就命令人们运用理性。
定位
科尔多瓦和塞维利亚的法官和医生，几乎注释了亚里士多德的全部著作：他为哲学辩护、反驳安萨里，并论证《古兰经》本身就要求有能力的人进行论证性的推理；在拉丁欧洲，他干脆被称为“注释者”。
核心思想
- 理智的统一性
- 哲学与启示的和谐
影响
受影响于 5
柏拉图
受其影响 ✓
Lacking Aristotle’s Politics, Averroes commented on Plato’s Republic (c. 1194), applying its account of degenerating regimes to the states of his own time. Averroes, Commentary on Plato’s Republic, tr. R. Lerner, Averroes on Plato’s Republic (1974); SEP “Ibn Rushd [Averroes]”
依据: 亦见于 Wikidata · Wikidata
柏拉图 › 公元前428—前348年
亚里士多德
受其影响 ✓
Averroes commented on almost all of Aristotle’s works, in short, middle and long commentaries, seeking to recover Aristotle’s own doctrine from later Neoplatonic additions. SEP “Ibn Rushd [Averroes]”; H. A. Davidson, Alfarabi, Avicenna, and Averroes, on Intellect (1992)
亚里士多德 › 公元前384—前322年
法拉比
受其影响 ✓
Averroes took up al-Farabi’s view that demonstrative, dialectical and rhetorical arguments suit different audiences, arguing that philosophy and the revealed law agree (Decisive Treatise, c. 1179). Ibn Rushd, Fasl al-maqal (c. 1179), tr. C. E. Butterworth, The Book of the Decisive Treatise (2001); SEP “Ibn Rushd [Averroes]”; SEP “al-Farabi”
依据: 亦见于 Wikidata · Wikidata
法拉比 › 约872–950年
伊本·巴哲（阿文巴塞）
受其影响 ✓
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]”
伊本·巴哲（阿文巴塞） › 约1085–1138年
伊本·图斐利
受其影响 ✓
According to Averroes’ own account, preserved by al-Marrakushi, Ibn Tufayl introduced him to the caliph Abu Yaqub Yusuf and prompted his commentaries on Aristotle. al-Marrakushi, al-Mujib (1224); L. E. Goodman, Ibn Tufayl’s Hayy Ibn Yaqzan (1972), introduction; SEP “Ibn Rushd [Averroes]”
依据: 亦见于 Wikidata · Wikidata
伊本·图斐利 › 约1105–1185年
影响了 8
大阿尔伯特
影响了
Albert used Averroes’ commentaries throughout his Aristotle paraphrases, while rejecting his single intellect for all humans (De unitate intellectus contra Averroem, 1256). Albertus Magnus, De unitate intellectus contra Averroem (1256); SEP “Albert the Great”
依据: AI 草稿
大阿尔伯特 › 约1200–1280年
布拉班特的西格尔
影响了 ✓
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”
依据: 亦见于 Wikidata · Wikidata
布拉班特的西格尔 › 约1240–1284年
热尔松尼德斯（列维·本·格尔松）
影响了
Gersonides wrote supercommentaries on the Hebrew versions of many of Averroes’ commentaries on Aristotle, mostly in the early 1320s, and discussed his theory of the intellect. SEP “Gersonides”; SEP “Ibn Rushd [Averroes]”
依据: AI 草稿
热尔松尼德斯（列维·本·格尔松） › 1288–1344
伊本·赫勒敦
影响了 ✓
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)
依据: 亦见于 Wikidata · Wikidata
伊本·赫勒敦 › 1332–1406
乔瓦尼·皮科·德拉·米兰多拉
影响了
Pico studied Averroes in Padua with Elia del Medigo, who prepared texts for him, and included forty-one theses ‘according to Averroes’ in his 900 Conclusions (1486). G. Pico della Mirandola, Conclusiones (1486); G. Licata, Secundum Avenroem: Pico della Mirandola, Elia del Medigo e la «seconda rivelazione» di Averroè (2022)
依据: 亦见于 InPhO · InPhO
乔瓦尼·皮科·德拉·米兰多拉 › 1463–1494
穆罕默德·阿比德·贾布里
影响了
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
穆罕默德·阿比德·贾布里 › 1935–2010
显示全部 (8)收起
罗吉尔·培根
影响了
Bacon used Averroes’ commentaries in his Paris lectures on Aristotle in the 1240s and cited him as an authority in the Opus maius (1267). Roger Bacon, Quaestiones supra libros Physicorum; Opus maius (1267); SEP “Roger Bacon”
依据: AI 草稿
罗吉尔·培根 › 约1219–1292年
帕多瓦的马西利乌斯
影响了 存在争议
Older research called Marsilius’ separation of political reason from faith ‘Averroist’; whether the Defensor pacis (1324) draws on Averroes himself is disputed. Marsilius of Padua, Defensor pacis (1324); A. Gewirth, Marsilius of Padua and Medieval Political Philosophy (1951)
依据: AI 草稿
帕多瓦的马西利乌斯 › 约1275–1342年
批评
受批评于 4
波那文图拉
受其批评
Bonaventure attacked the Averroist teaching of a single intellect for all humans, which in his view abolished personal immortality and responsibility (Collationes de decem praeceptis, 1267). Bonaventure, Collationes de decem praeceptis II (1267); Collationes in Hexaemeron VI (1273); SEP “Saint Bonaventure”
依据: AI 草稿
波那文图拉 › 约1221–1274年
托马斯·阿奎那 影响了
影响了 ✓
Aquinas used Averroes as ‘the Commentator’ throughout his Aristotle commentaries, even while writing against his single intellect for all humans. Thomas Aquinas, Sentencia libri De anima; In Metaphysicam; C. Burnett, ‘Arabic into Latin’, in P. Adamson / R. C. Taylor (eds.), The Cambridge Companion to Arabic Philosophy (2005); SEP “Ibn Rushd [Averroes]”
依据: 亦见于 Wikidata · Wikidata
受其批评
Aquinas argued that Averroes’ single intellect for all humans contradicts both Aristotle and the experience that it is the individual human being who thinks (De unitate intellectus contra Averroistas, 1270). Thomas Aquinas, De unitate intellectus contra Averroistas (1270); Summa theologiae I q. 76 a. 2
依据: AI 草稿
托马斯·阿奎那 › 约1225–1274年
彼得罗·彭波那齐
受其批评
Pomponazzi rejected Averroes’ single intellect for all humans as contrary to Aristotle and to experience, concluding that natural reason shows the soul to be mortal (1516). P. Pomponazzi, Tractatus de immortalitate animae (1516); SEP “Pietro Pomponazzi”
依据: AI 草稿
彼得罗·彭波那齐 › 1462–1525
戈特弗里德·威廉·莱布尼茨
受其批评
Leibniz rejected the Averroist doctrine of a single intellect shared by all human beings in his “Considerations on the Doctrine of a Single Universal Spirit” (1702) and in the Preliminary Discourse of the Theodicy (1710). Leibniz, Considérations sur la doctrine d’un esprit universel unique (1702); Essais de Théodicée (1710), Discours préliminaire
依据: AI 草稿
戈特弗里德·威廉·莱布尼茨 › 1646–1716
批评了 3
阿什阿里
批评了
Averroes rejected the Asharite proof of God from the createdness of atoms and accidents, and their denial of natural causes, as unsound (al-Kashf an manahij al-adilla, 1179). Ibn Rushd, al-Kashf ʿan manāhij al-adilla (1179); SEP “Ibn Rushd [Averroes]”
依据: AI 草稿
阿什阿里 › 约874–936年
伊本·西那（阿维森纳）
批评了
Averroes faulted Avicenna for making existence an accident added to essence and for departing from Aristotle in concessions to the theologians (Tahafut al-tahafut). Ibn Rushd, Tahāfut al-tahāfut; Long Commentary on the Metaphysics; SEP “Ibn Rushd [Averroes]”
依据: AI 草稿
伊本·西那（阿维森纳） › 980–1037
安萨里
批评了
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
依据: AI 草稿
安萨里 › 1058–1111
作品
- 约1179年决定性论述（Fasl al-maqal）
一份关于哲学的法律意见：对有能力从事论证推理的人，《古兰经》本身就命令这样做；当证明与经文的字面意义发生冲突时，经文应当加以诠释。
- 约1180年矛盾的矛盾
逐点为哲学辩护，反驳安萨里。
- 约1190年亚里士多德著作大注疏
对亚里士多德逐行的注疏；许多只以希伯来文或拉丁文译本留存，并通过这些译本塑造了犹太和拉丁的亚里士多德主义。
立场
Averroes wanted to recover the true Aristotle from the Neoplatonic additions of his predecessors. In the Decisive Treatise he argued that the Qur’an itself commands philosophical reflection, and that where scripture seems to conflict with demonstration it must be read allegorically – truth cannot contradict truth. In The Incoherence of the Incoherence he defended philosophy point by point against al-Ghazali. His most controversial thesis held that there is only one material intellect for all humankind. Translated into Latin and Hebrew, his commentaries made him simply “the Commentator” in Europe and gave rise to Latin Averroism, against which Aquinas wrote.
生平与背景
Ibn Rushd was born in 1126 in Córdoba into a family of judges and served as a judge in Seville and Córdoba and as court physician to the Almohad caliphs. Encouraged by the caliph Abu Yaqub Yusuf, he wrote commentaries on almost all of Aristotle. Late in life he briefly fell from favour and was banished; he died in Marrakesh in 1198.
其他主要作品
- The Decisive Treatise (c. 1179)
- The Incoherence of the Incoherence (c. 1180)
- Long Commentaries on Aristotle (c. 1186–1190)
- The Distinguished Jurist’s Primer (c. 1188)
出现在
- 旅程 ‘亚里士多德的旅程’ · 第 6 站，共 9 站
- 旅程 ‘从巴格达到伊斯法罕’ · 第 5 站，共 9 站
- 争论 ‘安萨里与阿威罗伊：哲学能证明它所主张的东西吗？’
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