0:51
What Is Averroism?
Averroes (Ibn Rushd) is most famous for his commentaries on Aristotle's works and for writ...
published: 01 Jun 2014
What Is Averroism?
What Is Averroism?
Averroes (Ibn Rushd) is most famous for his commentaries on Aristotle's works and for writing The Incoherence of the Incoherence in which he defended the falasifa against al-Ghazali's The Incoherence of the Philosophers. While he had very little influence in the Islamic world, which was then dominated by Avicennian philosophy and Ash'ari theology, Averroism became very influential in medieval Europe, especially among the Scholastics. Averroism eventually led to the development of modern secularism, for which Ibn Rushd is considered as the founding father of secular thought in Western Europe. The concept of "existence precedes essence", a key foundational concept of existentialism, can also be found in the works of Averroes, as a reaction to Avicenna's concept of "essence precedes existence"- published: 01 Jun 2014
- views: 2
0:41
Deir ez-Zor Averroism smoke billowed district due to heavy shelling on live 12 10 2013
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published: 12 Oct 2013
Deir ez-Zor Averroism smoke billowed district due to heavy shelling on live 12 10 2013
Deir ez-Zor Averroism smoke billowed district due to heavy shelling on live 12 10 2013
- published: 12 Oct 2013
- views: 0
0:11
How to Pronounce Averroism
Learn how to say Averroism correctly with EmmaSaying's "how do you pronounce" free tutoria...
published: 29 Nov 2012
author: Emma Saying
How to Pronounce Averroism
How to Pronounce Averroism
Learn how to say Averroism correctly with EmmaSaying's "how do you pronounce" free tutorials. http://www.emmasaying.com.- published: 29 Nov 2012
- views: 13
- author: Emma Saying
0:25
How to Pronounce Averroist
Can we reach 1 Like? Watch video to the end :)
World English Dictionary
Averroism (ˌævəˈ...
published: 07 Aug 2014
How to Pronounce Averroist
How to Pronounce Averroist
Can we reach 1 Like? Watch video to the end :) World English Dictionary Averroism (ˌævəˈrəʊɪzəm, əˈvɛrəʊ-) the teachings of Averroës Aver'roist Averro'istic adj --- Make sure to leave a like if you enjoyed the video! :D Video by Pronounce Daily http://www.pronouncedaily.com/How-To-Pronounce-Averroist.html Subscribe for More Pronunciations and Definitions!: https://www.youtube.com/user/PronounceDaily?sub_confirmation=1 Facebook Like Us for Daily Words in Your Newsfeed: http://www.facebook.com/pages/Word-of-the-Day-Definitions/750369141710497 Follow Us on Twitter http://twitter.com/PronounceDaily- published: 07 Aug 2014
- views: 0
0:21
How to Pronounce Averroist
Can we reach 1 Like? Watch video to the end :)
World English Dictionary
Averroism (ˌævəˈ...
published: 30 Jul 2014
How to Pronounce Averroist
How to Pronounce Averroist
Can we reach 1 Like? Watch video to the end :) World English Dictionary Averroism (ˌævəˈrəʊɪzəm, əˈvɛrəʊ-) the teachings of Averroës Aver'roist Averro'istic adj --- Make sure to leave a like if you enjoyed the video! :D Check out Youbidder - Bid at the last second on Ebay Free: http://www.youbidder.com Subscribe for More Pronunciations and Definitions!: https://www.youtube.com/user/freedictionary?sub_confirmation=1 Facebook Like Us for Daily Words in Your Newsfeed: http://www.facebook.com/pages/Word-of-the-Day-Definitions/750369141710497 Follow Us on Twitter http://twitter.com/PronounceDaily This is a partnered channel.- published: 30 Jul 2014
- views: 1
20:15
Magnificent Islamic Scholars - Averroes - Ibn Rushd
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), common...
published: 03 Feb 2014
Magnificent Islamic Scholars - Averroes - Ibn Rushd
Magnificent Islamic Scholars - Averroes - Ibn Rushd
Abū l-Walīd Muḥammad bin ʾAḥmad bin Rušd (Arabic: أبو الوليد محمد بن احمد بن رشد), commonly known as Ibn Rushd (Arabic: ابن رشد) or by his Latinized name Averroës (/əˈvɛroʊ.iːz/; April 14, 1126 -- December 10, 1198), was an Andalusian Muslim polymath, a master of Aristotelian philosophy, Islamic philosophy, Islamic theology, Maliki law and jurisprudence, logic, psychology, politics and Andalusian classical music theory, and the sciences of medicine, astronomy, geography, mathematics, physics and celestial mechanics. Averroes was born in Córdoba, Al Andalus, present-day Spain, and died in Marrakesh, present-day Morocco. He was interred in his family tomb at Córdoba. The 13th-century philosophical movement based on Averroes' work is called Averroism. Averroes was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. Averroes had a greater impact on Western European circles and he has been described as the "founding father of secular thought in Western Europe". The detailed commentaries on Aristotle earned Averroes the title "The Commentator" in Europe. Latin translations of Averroes' work led the way to the popularization of Aristotle and were responsible for the development of scholasticism in medieval Europe. Averroes' name is also seen as "Averroës", "Averroès" or "Averrhoës", indicating that the "o" and the "e" form separate syllables. "Averroës" is a Latinisation of the Arabic name Ibn Rushd. According to Ernest Renan, Averroes was also known as Ibin-Ros-din, Filius Rosadis, Ibn-Rusid, Ben-Raxid, Ibn-Ruschod, Den-Resched, Aben-Rassad, Aben-Rois, Aben-Rasd, Aben-Rust, Avenrosdy Avenryz, Adveroys, Benroist, Avenroyth and Averroysta. Averroes was born in Córdoba to a family with a long and well-respected tradition of legal and public service. His grandfather Abu Al-Walid Muhammad (d. 1126) was chief judge of Córdoba under the Almoravids. His father, Abu Al-Qasim Ahmad, held the same position until the Almoravids were replaced by the Almohads in 1146. Averroes' education followed a traditional path, beginning with studies in Hadith, linguistics, jurisprudence and scholastic theology. Throughout his life he wrote extensively on Philosophy and Religion, attributes of God, origin of the universe, Metaphysics and Psychology. It is generally believed that he was perhaps once tutored by Ibn Bajjah (Avempace). His medical education was directed under Abu Jafar ibn Harun of Trujillo in Seville. Averroes began his career with the help of Ibn Tufail ("Aben Tofail" to the West), the author of Hayy ibn Yaqdhan and philosophic vizier of Almohad king Abu Yaqub Yusuf who was an amateur of philosophy and science. It was Ibn Tufail who introduced him to the court and to Ibn Zuhr ("Avenzoar" to the West), the great Muslim physician, who became Averroes's teacher and friend. Averroes's aptitude for medicine was noted by his contemporaries and can be seen in his major enduring work Kitab al-Kulyat fi al-Tibb (Generalities) the work was influenced by the Kitab al-Taisir fi al-Mudawat wa al-Tadbir (Particularities) of Ibn Zuhr. Averroes later reported how it was also Ibn Tufail that inspired him to write his famous commentaries on Aristotle: Abu Bakr ibn Tufayl summoned me one day and told me that he had heard the Commander of the Faithful complaining about the disjointedness of Aristotle's mode of expression — or that of the translators — and the resultant obscurity of his intentions. He said that if someone took on these books who could summarize them and clarify their aims after first thoroughly understanding them himself, people would have an easier time comprehending them. "If you have the energy, " Ibn Tufayl told me, "you do it. I'm confident you can, because I know what a good mind and devoted character you have, and how dedicated you are to the art. You understand that only my great age, the cares of my office — and my commitment to another task that I think even more vital — keep me from doing it myself. " — Averroes also studied the works and philosophy of Ibn Bajjah ("Avempace" to the West), another famous Islamic philosopher who greatly influenced his own Averroist thought. However, while the thought of his mentors Ibn Tufail and Ibn Bajjah were mystic to an extent, the thought of Averroes was purely rationalist. Together, the three men are considered the greatest Andalusian philosophers. Averroes devoted the next 30 years to his philosophical writings. In 1160, Averroes was made Qadi (judge) of Seville and he served in many court appointments in Seville, Cordoba, and Morocco during his career. Sometimes during the reign of Yaqub al-Mansur, Averroes' political career was abruptly ended and he faced severe criticism from the Fuqaha (Islamic jurists) of the time.- published: 03 Feb 2014
- views: 3
38:05
Stefania Pastore "Spain and Italy, and the Culture of Skepticism"
The paper will focus on the circulation of forms of skepticism and tolerance between Italy...
published: 10 Jun 2014
Stefania Pastore "Spain and Italy, and the Culture of Skepticism"
Stefania Pastore "Spain and Italy, and the Culture of Skepticism"
The paper will focus on the circulation of forms of skepticism and tolerance between Italy and Spain during the first half of the sixteenth century. The movement that we shall term "popular Averroism" acquired, over this period, different and interesting facets, ranging from the deep-rooted belief that "no hay mas que vivir y morir," which enjoyed a rather widespread popularity, to the belief that salvation could be attained through each Law, to the ideas of double or common revelations. Behind this variety of solutions lay the need to compare the substance of different Laws and discover solutions that could reconcile the simultaneous presence of three separate cultures and favor their everyday coexistence, even in the mono-confessional Spain of the Inquisition. By presenting a series of examples garnered from Inquisitorial documents, I will attempt a mapping of these different attitudes and try to show how they were reflected in the thought of an intellectual of such caliber as Diego Hurtado de Mendoza.- published: 10 Jun 2014
- views: 6
32:05
Stefania Pastore "Spain and Italy, and the Culture of Skepticism"
The paper will focus on the circulation of forms of skepticism and tolerance between Italy...
published: 06 Dec 2013
Stefania Pastore "Spain and Italy, and the Culture of Skepticism"
Stefania Pastore "Spain and Italy, and the Culture of Skepticism"
The paper will focus on the circulation of forms of skepticism and tolerance between Italy and Spain during the first half of the sixteenth century. The movement that we shall term "popular Averroism" acquired, over this period, different and interesting facets, ranging from the deep-rooted belief that "no hay mas que vivir y morir," which enjoyed a rather widespread popularity, to the belief that salvation could be attained through each Law, to the ideas of double or common revelations. Behind this variety of solutions lay the need to compare the substance of different Laws and discover solutions that could reconcile the simultaneous presence of three separate cultures and favor their everyday coexistence, even in the mono-confessional Spain of the Inquisition. By presenting a series of examples garnered from Inquisitorial documents, I will attempt a mapping of these different attitudes and try to show how they were reflected in the thought of an intellectual of such caliber as Diego Hurtado de Mendoza.- published: 06 Dec 2013
- views: 16
5:11
Main Critics And Protagonists Of Falsafa.
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which...
published: 01 Jun 2014
Main Critics And Protagonists Of Falsafa.
Main Critics And Protagonists Of Falsafa.
The 12th century saw the apotheosis of pure philosophy and the decline of the Kalam, which later, being attacked by both the philosophers and the orthodox, perished for lack of champions. This supreme exaltation of philosophy may be attributed, in great measure, to Al-Ghazali (1005--1111) among the Persians, and to Judah ha-Levi (1140) among the Jews. It can be argued that the attacks directed against the philosophers by Al-Ghazali in his work, Tahafut al-Falasifa (The Incoherence of the Philosophers), not only produced, by reaction, a current favorable to philosophy, but induced the philosophers themselves to profit by his criticism. They thereafter made their theories clearer and their logic closer. The influence of this reaction brought forth the two greatest philosophers that the Islamic Peripatetic school ever produced, namely, Ibn Bajjah (Avempace) and Ibn Rushd (Averroes), both of whom undertook the defense of philosophy. Since no idea and no literary or philosophical movement ever germinated on Persian or Arabian soil without leaving its impress on the Jews, the Persian Ghazali found an imitator in the person of Judah ha-Levi. This poet also took upon himself to free his religion from what he saw as the shackles of speculative philosophy, and to this end wrote the "Kuzari", in which he sought to discredit all schools of philosophy alike. He passes severe censure upon the Mutakallamin for seeking to support religion by philosophy. He says, "I consider him to have attained the highest degree of perfection who is convinced of religious truths without having scrutinized them and reasoned over them" ("Kuzari", v.). Then he reduced the chief propositions of the Mutakallamin, to prove the unity of God, to ten in number, describing them at length, and concluding in these terms: "Does the Kalam give us more information concerning God and His attributes than the prophet did?" (Ib. iii. and iv.) Aristotelianism finds no favor in Judah ha-Levi's eyes, for it is no less given to details and criticism; Neoplatonism alone suited him somewhat, owing to its appeal to his poetic temperament. Ibn Rushd (Averroës), the contemporary of Maimonides, closed the first great philosophical era of the Muslims. He was a defender of Aristotelian philosophy against Ash'ari theologians led by Al-Ghazali. Averroes' philosophy was considered controversial in Muslim circles. The theories of Ibn Rushd do not differ fundamentally from those of Ibn Bajjah and Ibn Tufail, who only follow the teachings of Ibn Sina (Avicenna) and Al-Farabi. Like all Islamic Peripatetics, Ibn Rushd admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world—hypotheses which, in the mind of the Arabic philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter. His ideas on the separation of philosophy and religion, further developed by the Averroist school of philosophy, were later influential in the development of modern secularism. But while Al-Farabi, Ibn Sina (Avicenna), and other Persian and Muslim philosophers hurried, so to speak, over subjects that trenched on religious dogmas, Ibn Rushd delighted in dwelling upon them with full particularity and stress. Thus he says, "Not only is matter eternal, but form is potentially inherent in matter; otherwise, it were a creation ex nihilo" (Munk, "Mélanges", p. 444). According to this theory, therefore, the existence of this world is not only a possibility, as Ibn Sina declared—in order to make concessions to the orthodox— but also a necessity. Driven from the Islamic schools, Islamic philosophy found a refuge with the Jews, to whom belongs the honor of having transmitted it to the Christian world. A series of eminent men—such as the Ibn Tibbons, Narboni, Gersonides—joined in translating the Arabic philosophical works into Hebrew and commenting upon them. The works of Ibn Rushd especially became the subject of their study, due in great measure to Maimonides, who, in a letter addressed to his pupil Joseph ben Judah, spoke in the highest terms of Ibn Rushd's commentary. It should be mentioned that this depiction of intellectual tradition in Islamic Lands is mainly dependent upon what West could understand (or was willing to understand) from this long era. In contrast, there are some historians and philosophers who do not agree with this account and describe this era in a completely different way. Their main point of dispute is on the influence of different philosophers on Islamic Philosophy, especially the comparative importance of eastern intellectuals such as Ibn Sina and of western thinkers such as Ibn Rushd.- published: 01 Jun 2014
- views: 1
2:59
What Is The Classical Islamic Philosophy?
Early Islamic philosophy or classical Islamic philosophy is a period of intense philosophi...
published: 30 May 2014
What Is The Classical Islamic Philosophy?
What Is The Classical Islamic Philosophy?
Early Islamic philosophy or classical Islamic philosophy is a period of intense philosophical development beginning in the 2nd century AH of the Islamic calendar (early 9th century CE) and lasting until the 6th century AH (late 12th century CE). The period is known as the Islamic Golden Age, and the achievements of this period had a crucial influence in the development of modern philosophy and science; for Renaissance Europe, the influence represented "one of the largest technology transfers in world history.".[1] This period starts with al-Kindi in the 9th century and ends with Averroes (Ibn Rushd) at the end of 12th century. The death of Averroes effectively marks the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in Western Islamic countries, namely in Islamic Spain and North Africa, though it persisted for much longer in the Eastern countries, in particular Persia and India where several schools of philosophy continued to flourish: Avicennism, Illuminationist philosophy, Mystical philosophy, and Transcendent theosophy. Some of the significant achievements of early Muslim philosophers included the development of a strict science of citation, the isnad or "backing"; the development of a method of open inquiry to disprove claims, the ijtihad, which could be generally applied to many types of questions (although which to apply it to is an ethical question); the willingness to both accept and challenge authority within the same process; recognition that science and philosophy are both subordinate to morality, and that moral choices are prior to any investigation or concern with either; the separation of theology (kalam) and law (shariah) during the early Abbasid period, a precursor to secularism;[2] the distinction between religion and philosophy, marking the beginning of secular thought; the beginning of a peer review process; early ideas on evolution; the beginnings of the scientific method, an important contribution to the philosophy of science; the introduction of temporal modal logic and inductive logic; the beginning of social philosophy, including the formulation of theories on social cohesion and social conflict; the beginning of the philosophy of history; the development of the philosophical novel and the concepts of empiricism and tabula rasa; and distinguishing between essence and existence. Saadia Gaon, David ben Merwan al-Mukkamas, Maimonides, and Thomas Aquinas, were influenced by the Mutazilite work, particularly Avicennism and Averroism, and the Renaissance and the use of empirical methods were inspired at least in part by Arabic translations of Greek, Jewish, Persian and Egyptian works translated into Latin during the Renaissance of the 12th century, and taken during the Reconquista in 1492.- published: 30 May 2014
- views: 6
78:12
History Of Early Islamic philosophy
Early Islamic philosophy or classical Islamic philosophy is a period of intense philosophi...
published: 03 Feb 2014
History Of Early Islamic philosophy
History Of Early Islamic philosophy
Early Islamic philosophy or classical Islamic philosophy is a period of intense philosophical development beginning in the 2nd century AH of the Islamic calendar (early 9th century CE) and lasting until the 6th century AH (late 12th century CE). The period is known as the Islamic Golden Age, and the achievements of this period had a crucial influence in the development of modern philosophy and science; for Renaissance Europe, the influence represented "one of the largest technology transfers in world history.". This period starts with al-Kindi in the 9th century and ends with Averroes (Ibn Rushd) at the end of 12th century. The death of Averroes effectively marks the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in Western Islamic countries, namely in Islamic Spain and North Africa, though it persisted for much longer in the Eastern countries, in particular Persia and India where several schools of philosophy continued to flourish: Avicennism, Illuminationist philosophy, Mystical philosophy, and Transcendent theosophy. Some of the significant achievements of early Muslim philosophers included the development of a strict science of citation, the isnad or "backing"; the development of a method of open inquiry to disprove claims, the ijtihad, which could be generally applied to many types of questions (although which to apply it to is an ethical question); the willingness to both accept and challenge authority within the same process; recognition that science and philosophy are both subordinate to morality, and that moral choices are prior to any investigation or concern with either; the separation of theology (kalam) and law (shariah) during the early Abbasid period, a precursor to secularism; the distinction between religion and philosophy, marking the beginning of secular thought; the beginning of a peer review process; early ideas on evolution; the beginnings of the scientific method, an important contribution to the philosophy of science; the introduction of temporal modal logic and inductive logic; the beginning of social philosophy, including the formulation of theories on social cohesion and social conflict; the beginning of the philosophy of history; the development of the philosophical novel and the concepts of empiricism and tabula rasa; and distinguishing between essence and existence. Saadia Gaon, David ben Merwan al-Mukkamas, Maimonides, and Thomas Aquinas, were influenced by the Mutazilite work, particularly Avicennism and Averroism, and the Renaissance and the use of empirical methods were inspired at least in part by Arabic translations of Greek, Jewish, Persian and Egyptian works translated into Latin during the Renaissance of the 12th century, and taken during the Reconquista in 1492. Early Islamic philosophy can be divided into clear sets of influences, branches, schools, and fields, as described below. The life of Muhammad or sira which generated both the Qur'an (revelation) and hadith (his daily utterances and discourses on social and legal matters), during which philosophy was defined by Muslims as consisting in acceptance or rejection of his message. Together the sira and hadith constitute the sunnah and are validated by isnad ("backing") to determine the likely truth of the report of any given saying of Muhammad. Key figures are Imam Ja'far al-Sadiq, Imam Bukhari, Imam Muslim, Al-Tirmidhi, Ibn Majah, Abu Dawud and Al-Nasa'i. Each sifted through literally millions of hadith to accept a list of under 1. This work, which was not completed until the 10th century, began shortly after The Farewell Sermon in 631. Ilm al-Kalām (Arabic: علم الكلام, literally the study of "speech" or "words") is the Islamic philosophical discipline of seeking theological principles through dialectic. Kalām in Islamic practice relates to the discipline of seeking theological knowledge through debate and argument. A scholar of kalām is referred to as a mutakallim (plural mutakallimiin). With Kalam, questions about the sira and hadith, as well as science (Islamic science) and law (fiqh and sharia), began to be investigated beyond the scope of Muhammad's beliefs. This period is characterized by emergence of ijtihad and the first fiqh. As the Sunnah became published and accepted, philosophy separate from Muslim theology was discouraged due to a lack of participants. During this period, traditions similar to Socratic method began to evolve, but philosophy remained subordinate to religion. Independent minds exploiting the methods of ijtihad sought to investigate the doctrines of the Qur'an, which until then had been accepted in faith on the authority of divine revelation. One of first debates was that between partisan of the Qadar (Arabic: qadara, to have power), who affirmed free will, and the Jabarites (jabar, force, constraint), who maintained the belief in fatalism.- published: 03 Feb 2014
- views: 8
18:53
Marsilio Ficino's "A Theological Dialogue between God and the Soul" year 1460
Marsilio Ficino was a Florentine philosopher, translator, and commentator, largely respons...
published: 15 Aug 2014
Marsilio Ficino's "A Theological Dialogue between God and the Soul" year 1460
Marsilio Ficino's "A Theological Dialogue between God and the Soul" year 1460
Marsilio Ficino was a Florentine philosopher, translator, and commentator, largely responsible for the revival of Plato and Platonism in the Renaissance. He has been widely recognized by historians of philosophy for his defense of the immortality of the soul, as well as for his translations of Plato, Plotinus, and the Hermetic corpus from Greek to Latin. Ficino is considered the most important advocate of Platonism in the Renaissance, and his philosophical writings and translations are thought to have made a significant contribution to the development of early modern philosophies. The Platonic Theology is Ficino’s most original and systematic philosophical treatise. It is a lengthy and encyclopedic defense of the immortality of the soul against what he considered the growing threats of Epicureanism and Averroism. While arguing for immortality, Ficino articulates those positions that are most characteristic of his philosophy. He first provides his own restructuring of the Neoplatonic hierarchy of being. This metaphysical structure is used to ensure the dignity and immortality of the soul by situating it at a privileged midpoint between God and prime matter. However, this hierarchy also has negative consequences for the qualitative character of human existence on account of the soul’s proximity to matter. Finally, the Platonic Theology lays down the basic principles of Ficino’s animistic natural philosophy, according to which a World Soul is imminent in the material world, imparting motion, life, and order. In addition to the Platonic Theology, Ficino also composed extensive commentaries on Plato and Plotinus, wrote a practical medical treatise, and carried on a voluminous correspondence with contemporaries across Europe. There are noteworthy elements in his writings that are less traditional and orthodox by some contemporary philosophical standards. For example, he was deeply influenced by the Hermetic tradition, and describes a species of knowledge, or natural magic, that draws down the intellectual and moral virtues of the heavens to the terrestrial world. Ficino also endorses an ancient theological tradition that included, to name a few, Hermes Trismegistus, Pythagoras, and Orpheus among its ranks. He held that this pagan tradition espoused a pious philosophy that in fact presaged and confirmed Christianity.- published: 15 Aug 2014
- views: 34
1:04
What Is Avicennism?
Due to Avicenna's (Ibn Sina's) successful reconciliation between Aristotelianism and Neopl...
published: 01 Jun 2014
What Is Avicennism?
What Is Avicennism?
Due to Avicenna's (Ibn Sina's) successful reconciliation between Aristotelianism and Neoplatonism along with Kalam, Avicennism eventually became the leading school of Islamic philosophy by the 12th century. Avicenna had become a central authority on philosophy by then, and several scholars in the 12th century commented on his strong influence at the time: "People nowadays [believe] that truth is whatever [Ibn Sina] says, that it is inconceivable for him to err, and that whoever contradicts him in anything he says cannot be rational." Avicennism was also influential in medieval Europe, particularly his doctrines on the nature of the soul and his existence-essence distinction, along with the debates and censure that they raised in scholastic Europe. This was particularly the case in Paris, where Avicennism was later proscribed in 1210. Nevertheless, his psychology and theory of knowledge influenced William of Auvergne and Albertus Magnus, and his metaphysics had an impact on the thought of Thomas Aquinas.- published: 01 Jun 2014
- views: 1
75:49
17. Paradise IV, VI, X
Dante in Translation (ITAL 310) This lecture deals with Paradise IV, VI and X. At the begi...
published: 08 Sep 2009
author: YaleCourses
17. Paradise IV, VI, X
17. Paradise IV, VI, X
Dante in Translation (ITAL 310) This lecture deals with Paradise IV, VI and X. At the beginning of Paradise IV, the pilgrim raises two questions to which the...- published: 08 Sep 2009
- views: 2928
- author: YaleCourses
Youtube results:
57:44
Thomas Aquinas
Thomas Aquinas, OP , also Thomas of Aquin or Aquino, was an Italian Dominican friar and pr...
published: 09 May 2014
Thomas Aquinas
Thomas Aquinas
Thomas Aquinas, OP , also Thomas of Aquin or Aquino, was an Italian Dominican friar and priest and an immensely influential philosopher and theologian in the tradition of scholasticism, within which he is also known as the "Doctor Angelicus", "Doctor Communis", and "Doctor Universalis". "Aquinas" is from the county of Aquino, an area his family held land in until 1137. He was born in Roccasecca, Italy. This video targeted to blind users. Attribution: Article text available under CC-BY-SA Public domain image source in video- published: 09 May 2014
- views: 0
0:11
How to Pronounce Biafrans
Learn how to say Biafrans correctly with EmmaSaying's "how do you pronounce" free tutorial...
published: 29 Nov 2012
How to Pronounce Biafrans
How to Pronounce Biafrans
Learn how to say Biafrans correctly with EmmaSaying's "how do you pronounce" free tutorials. Definition of Biafra (oxford dictionary): a state proclaimed in 1967, when part of eastern Nigeria, inhabited chiefly by the Igbo people, sought independence from the rest of the country. In the ensuing civil war the new state's troops were overwhelmed by numerically superior forces, and by 1970 it had ceased to exist. Derivatives Biafran adjective & noun http://www.emmasaying.com- published: 29 Nov 2012
- views: 2
1:50
What Is Judeo-Islamic philosophy?
The oldest Jewish religio-philosophical work preserved is that of Saadia Gaon (892-942), E...
published: 01 Jun 2014
What Is Judeo-Islamic philosophy?
What Is Judeo-Islamic philosophy?
The oldest Jewish religio-philosophical work preserved is that of Saadia Gaon (892-942), Emunot ve-Deot, "The Book of Beliefs and Opinions". In this work Saadia treats the questions that interested the Mutakallamin, such as the creation of matter, the unity of God, the divine attributes, the soul, etc. Saadia criticizes other philosophers severely. For Saadia there was no problem as to creation: God created the world ex nihilo, just as the Bible attests; and he contests the theory of the Mutakallamin in reference to atoms, which theory, he declares, is just as contrary to reason and religion as the theory of the philosophers professing the eternity of matter. To prove the unity of God, Saadia uses the demonstrations of the Mutakallamin. Only the attributes of essence (sifat al-dhatia) can be ascribed to God, but not the attributes of action (sifat-al-fi'aliya). The soul is a substance more delicate even than that of the celestial spheres. Here Saadia controverts the Mutakallamin, who considered the soul an "accident" 'arad (compare Guide for the Perplexed i. 74), and employs the following one of their premises to justify his position: "Only a substance can be the substratum of an accident" (that is, of a non-essential property of things). Saadia argues: "If the soul be an accident only, it can itself have no such accidents as wisdom, joy, love", etc. Saadia was thus in every way a supporter of the Kalam; and if at times he deviated from its doctrines, it was owing to his religious views; just as the Jewish and Muslim Peripatetics stopped short in their respective Aristotelianism whenever there was danger of wounding orthodox religion.- published: 01 Jun 2014
- views: 0
5:30
Ibn Rushd Biography
Ibn Rushd Biography
Abu Walid Mohammad Ibn Rushd born in 1128 C.E. in Cordova has been he...
published: 10 May 2014
Ibn Rushd Biography
Ibn Rushd Biography
Ibn Rushd Biography Abu Walid Mohammad Ibn Rushd born in 1128 C.E. in Cordova has been held as one of the greatest thinkers and scientists of the history. A product of twelfth-century Islamic Spain, he set out to integrate Aristotelian philosophy with Islamic thought. A common theme throughout his writings is that there is no inappropriateness between religion and philosophy when both are properly understood.- published: 10 May 2014
- views: 0