This book intends to introduce readers to the work of Charles E. Butterworth, and thereby to introduce students to Medieval islamic political philosophy, of which Butterworth is one of the world's most prominent scholars. In a wider sense, the Festschrift introduces its readers to the current debates on Medieval islamic political philosophy, related as they are to the questions of the relationship between islam and Christianity, the Medieval to the Modern world, and reason and revelation. Butterworth's (...) scholarship spans six decades, primarily translating, editing, and interpreting the works of the Muslim political philosopher Alfarabi (d. 950) and Averroes (Ibn Rushd, d. 1198). He began his studies of Muslim political philosophy at a time when the Middle East and islam did not have the political salience they have acquired in more recent years. instead, Butterworth's reason for engaging with islam was rooted in the question of the relationship between reason and revelation. While one possible answer was pursued in the Christian, latin West, the islamic borderlands of Greek, Roman, and Muslim civilization offered another. By exploring Averroes, who provides the possibility of an Aristotelian-Islamic political philosophy, and Alfarabi, who pursues a Platonic-islamic political philosophy, Butterworth showed how islamic civilization provided a viable alternative to the theologico-political question reason v revelation, as well as serving as an inspiration to the latin West. (shrink)

Though much has been written of late about Averroes and his philosophy, little attention has been paid to his political teaching. Generally speaking, his works can be divided into two categories: commentaries on Aristotle and other important thinkers and occasional treatises written to resolve particular questions. The subject of this essay, his political teaching, is stated most directly in the first classification of writings – especially in his commentaries on Aristotle's Rhetoric and Plato's Republic. Even though the second kind of (...) writings helps to nuance some of his broader themes — especially the two treatises having to do with the relationship between philosophy anddivine law, namely, the Decisive Treatise and its sequel Kashf an manāhij al-adilla — considerations of space preclude an analysis of them here. Our examination of the first two writings will focus primarily on what Averroes has to say about the different kinds of political regimes and, above all, the best regime, for his discussion of it leads him to reflect more generally on other major political questions. (shrink)

What follows is a detailed study of Averroes's Decisive Treatise based on a new English translation of the text. It seeks to reveal the steps of the exposition, the quality of the reasoning used therein, and the general goal. The study adheres closely to the framework established by Averroes at the outset: namely, that this is an inquiry conducted from the perspective of what is permitted by the divine law of Islam. And it takes seriously the proposition that one can (...) seek for an intelligent and intelligible connection between that law and the results reached through philosophical investigation. Thus, Averroes's ultimate conclusion – that the divine law of Islam and philosophy or wisdom are in basic agreement – is seen to make sense insofar as both seek to provide for the well-being of all members of the community. It makes sense, that is, as an understanding of what governance entails. Cet article est une étude détaillée, s'appuyant sur une nouvelle traduction anglaise du texte, du Traité décisif d'Averroès. Elle met en lumière les étapes de l'expose, la teneur du raisonnement utilisé et le but général du traité. Elle épouse strictement le cadre établi d'entree de jeu par Averroès: savoir qu'il s'agit, dans cet ouvrage, d'une recherche conduite du point de vue de la loi divine de l'lslam. Cette étude prend au sérieux la proposition selon laquelle on peut rechercher un lien intelligent et intelligible entre cette loi et les résultats atteints à travers l'investigation philosophique. Ainsi, la conclusion ultime d'Averroes – qu'il existe un accord fondamental entre la loi de l'lslam et la philosophie ou sagesse - est-elle considérée comme porteuse de sens dans la mesure oú toutes les deux, la loi et la philosophie, s'efforcent de procurer le bien-être à tous les membres de la communauté. Cette conclusion est porteuse de sens – comme manière de comprendre ce que c'est que gouverner. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Against the Greek LogiciansCharles E. ButterworthIbn Taimiyya. Against the Greek Logicians. Translated with an introduction and notes by Wael B. Hallaq. Oxford: Clarendon Press, 1993. Pp. lviii + 204. $55.00.Wael Hallaq's most readable translation of Ibn Taimiyya's famous work is complemented by a masterful introduction and intelligent, relevant footnotes. In addition, he has taken care to help the reader in many ways, adding, for example, a list of (...) the emendations he has made to the Arabic text as well as a table that details the correspondence between the paragraphs of his translation and the pages and lines within the more standard Arabic texts.The editor-translator's introduction sets forth Ibn Taimiyya's teaching in a clear and well-argued manner, something that is necessary given the repetitiveness and confusing arguments that characterize the original. Though Hallaq tends to reveal himself to be something of a partisan of Ibn Taimiyya's doctrines and thus to overstate the case for his author, this is a minor flaw. The strength of the Introduction is such that the student of logic or philosophy is compelled to indicate the problems in Hallaq's presentation, that is, to identify the reasons for not being persuaded by his exposition. [End Page 273] To do so, however, is merely a means of carrying the argument a step further and thus a compliment of sorts to Hallaq.As I see it, there are five areas where one might take issue with the editor-translator's presentation of Ibn Taimiyya's teaching. First, because he follows his author too closely, Hallaq relies too much on Avicenna and on Avicenna's commentators to present the position of the philosophers. He seems to ignore that the teaching of Avicenna—he whom Averroes would identify only as "that man"-—is problematic even for the philosophers. Second, Hallaq relies too much on secondary literature in order to present the history of philosophy. He would have been far better advised to trace the history of philosophy for himself, especially the history of medieval Islamic philosophy. By relying on others, especially those whose interpretations are open to major objections, he weakens his own presentation. This tendency becomes especially evident in what I take as a third point of criticism, namely, Hallaq's too ready conflation of the history of philosophy and consequent willingness to blame ancient and medieval philosophers for the folly of modern philosophers (see xxx, n. 98 and xviii:17-18). Worse, Hallaq eventually becomes so carried away with the desire to refute the ancient and medieval philosophers that he no longer cares about the evil consequences of modern philosophy (see xviii:8-xlix:20, esp. xlviii:8-29). Indeed, and this is the fourth criticism, so intent is Hallaq on confirming that Ibn Taimiyya has refuted the philosophers that he is content to call anyone a philosopher, even al-Suhrawardī, al-Baghdādī, al-Tūsī, and, wonder of wonders, Fakhr al-Dīn al-Rāzī (see xliv:4). Though he has good guidance for this from Ibn Taimiyya, one would hope for more objectivity from the critical scholar than from the engaged defender of the faith. Finally, Hallaq actually introduces Ibn Taimiyya's wider teaching rather than the argument of this book, thereby neglecting the primary function of an introduction to a book. Thus, of 91 notes in the Introduction that refer to Ibn Taimiyya's works, only slightly more than half (52) cite this work. The other 39 are to Ibn Taimiyya's other writings. Moreover, many of the 52 notes to this work also refer to other writings by Ibn Taimiyya.Thankful as we must be to Hallaq for this translation, it is most unfortunate that he chose not to be consistent in his translation of Arabic terms. Apparently, he thought he could make more sense of Ibn Taimiyya's argument by translating terms in accordance with what he took to be the sense of what Ibn Taimiyya wished to say rather than in accordance with what he actually says. Consequently, tasdīq (a term I would translate as "assent") is rendered as "judgment"; but so is hukm (see ¶¶ 5 and... (shrink)

This essay focuses on three of Islam's best-known philosophers: Farabi, Avicenna, and Averroes. It sets forth and compares their ethical teaching on the following basic issues: (1) the relation of philosophy to religion, (2) the communal basis of ethics and the comcomitant role of statecraft, and (3) some specific charac- teristics of their ethical teaching. Throughout the essay the close connection of medieval Islamic with classical Greek philosophy is noted.

A bilingual edition of several of this influential twelfth-century philosopher’s greatest works.

Muhsin Sayyid Mahdi, James Richard Jewett Emeritus Professor of Arabic at Harvard University, died on July 9 in Brookline, Massachusetts, after a long series of illnesses.

Though much has been written of late about Averroes and his philosophy, little attention has been paid to his political teaching. Generally speaking, his works can be divided into two categories: commentaries on Aristotle and other important thinkers and occasional treatises written to resolve particular questions. The subject of this essay, his political teaching, is stated most directly in the first classification of writings – especially in his commentaries on Aristotle's Rhetoric and Plato's Republic. Even though the second kind of (...) writings helps to nuance some of his broader themes — especially the two treatises having to do with the relationship between philosophy anddivine law, namely, the Decisive Treatise and its sequel Kashf an manāhij al-adilla — considerations of space preclude an analysis of them here. Our examination of the first two writings will focus primarily on what Averroes has to say about the different kinds of political regimes and, above all, the best regime, for his discussion of it leads him to reflect more generally on other major political questions. Though much has been written of late about Averroes and his philosophy, little attention has been paid to his political teaching. Generally speaking, his works can be divided into two categories: commentaries on Aristotle and other important thinkers and occasional treatises written to resolve particular questions. The subject of this essay, his political teaching, is stated most directly in the first classification of writings – especially in his commentaries on Aristotle's Rhetoric and Plato's Republic. Even though the second kind of writings helps to nuance some of his broader themes — especially the two treatises having to do with the relationship between philosophy anddivine law, namely, the Decisive Treatise and its sequel Kashf an manāhij al-adilla — considerations of space preclude an analysis of them here. Our examination of the first two writings will focus primarily on what Averroes has to say about the different kinds of political regimes and, above all, the best regime, for his discussion of it leads him to reflect more generally on other major political questions. (shrink)

_A bilingual edition of several of this influential twelfth-century philosopher’s greatest works._.

Averroës emerged from an eminent family in Muslim Spain to become the first and last great Aristotelian of the classical Islamic world; his meticulous commentaries influenced Christian thinkers and earned him favorable mention in Dante's _Divina Commedia_. _The Book of the Decisive Treatise_ was and remains one his most important works and one of history's best defenses of the legitimate role of reason in a community of faith. The text presents itself as a plea before a tribunal in which the (...) divinely revealed Law of Islam is the sole authority; Averroës, critical of the anti-philosophical tone of the Islamic establishment, argues that the Law not only permits but also mandates the study of philosophy and syllogistic or logical reasoning, defending earlier Muslim philosophers and dismissing criticisms of them as more harmful to the Islamic community than the philosophers' own views had been. As he details the three fundamental methods the Law uses to aid people of varied capacities and temperaments, Averroës reveals a carefully formed and remarkably argued conception of the boundaries and uses of faith and reason. (shrink)

These essays on the way medieval Arabic philosophy was first introduced into European universities explain their formal working and provide fascinating accounts of the hardy souls who first ventured, literally, into hitherto unknown terrain.

These essays on the way medieval Arabic philosophy was first introduced into European universities explain their formal working and provide fascinating accounts of the hardy souls who first ventured, literally, into hitherto unknown terrain.

This volume consists of nine essays on the political teaching of such Muslim philosophers as al-Kindi and al-Razi, as well as the more familiar al-Fârâbî, ...

Victor Gourevitch offers no explicit reason for his new English translation of Rousseau's Discourses, nor does he compare his translation with that of Roger and Judith Masters --this being the only other English translation of the Discourses worth considering. He does tell us, however, that the merit of his volume consists in its bringing together "Rousseau's major early theoretical writings". And he also promises a "full commentary and interpretation of the text here translated" in "a separate volume".

Human allografts for life-threatening organ failure have been demonstrated to be lifesaving and are now considered to be standard of care for many conditions. Transplantation of non-vital anatomic body parts has also been accomplished. Hand transplantation after limb loss in adults has been shown to offer some promising benefits in both functional and psychological measures in preliminary studies. It has been suggested to expand eligibility criteria to include minors, with one such operation having already been performed. With this in mind, (...) we examine the current state of hand transplantation research in the context of available alternatives. We examine the ethics of carrying out these operations in minors, including under the protections of clinical research. We argue that children should not be considered for this surgery due to the substantial risks of immunosuppressive medication, the likelihood that the graft will need to be replaced during the patient’s lifetime and the lack of significant compensatory advantages over modern prosthetics. (shrink)

Larmore aims to recover three forms of moral complexity that have often been neglected by moral and political philosophers. First, he argues that virtue is not simply the conscientious adherence to principle. Rather, the exercise of virtue apply. He argues - and this is the second pattern of complexity - that recognizing the value of constitutive ties with shared forms of life does not undermine the liberal ideal of political neutrality toward differing ideals of the good life. Finally Larmore agrues (...) for what he calls the heterogeneity of morality. Moral thinking need not be exclusively deontological or consequentialist, and we should recognize that the ultimate sources of moral value are diverse. The arguments presented here do not attack the possibility of moral theory. But in addressing some of the central issues of moral and political thinking today thay attempt to restore to that thinking greater flexibility and a necessary sensitivity to our common experience. (shrink)

Upon first reading this work, and without knowing its author, one may doubt its philosophical significance. Whereas philosophy implies wakefulness, the Reveries denotes dreams, "a shapeless diary" of the movements of the author’s soul. Often perceived as the product of Rousseau’s disturbed last years, seldom has it been used for interpreting his better known writings. It may therefore seem not surprising that two centuries should have passed before a scholarly English translation of high quality would appear, one that is indeed (...) prepared by a translator thoroughly grounded both in the tradition of Western philosophy and in the thought of Rousseau. Yet appearances notwithstanding, Charles Butterworth appends to his excellent translation an elaborate interpretative essay to justify the view that Rousseau’s last writing represents an ordered view that is not only philosophically interesting, but also reveals the basis of his paradoxical thought. (shrink)

Some of the foremost living scholars in Islamic thought have come together to create a standard and definitive work on the subject of Islamic thought. Noted scholars from North America, Europe, and the Middle East offer new and generative interpretations of major themes in the field. They address perennial theological and philosophical questions: the nature of the God-head, the ultimate constitution of matter, the world's origin, causality, divine providence and the existence of evil, freedom and determinism, political wisdom, and the (...) reaches of human knowledge, The contributions include historical and analytical expositions of these issues in medieval Islam as well as discussions of individual thinkers, translations of Arabic texts with commentary, comparisons of Greek and Islamic thought, and bibliographical and textual sources. As a whole, these essays offer a wealth of philosophical, theological, bibliographical, philological, and historical information. Among the outstanding contributions are: an article by Charles Butterworth on Aristotle's rhetoric and how it was understood by al-Farabi, Avicenna and Averroes; Richard M. Frank's essay on the concepts of atoms and bodies, one of the most complex subjects in Islamic theology; and an article by Shams Inati on Ibn Sina and single expressions that discusses how language relates to mental processes and the unknown. Michael E. Marmura develops a new perspective on the subject of efficient causality, emphasizing the paradigmatic position of God's relationship to the world; Muhsin Mahdi analyzes a treatise of Averroes' that deals with the relationship between philosophy and law. (shrink)

The essays collected in this volume all explore the problem of the relation between moral philosophy and modernity. Charles Larmore addresses this problem by attempting to define the way distinctive forms of modern experience should orientate our moral thinking. Charles Larmore wonders whether the dominant forms of modern philosophy have not become blind to important dimensions of the moral life. The book argues against recent attempts to return to the virtue-centered perspective of ancient Greek ethics. As well as (...) exploring the differences between ancient and modern ethics, the author examines such topics as the roles of reason and history in our moral understanding, the inadequacy of philsophical naturalism, and the foundations of modern liberalism. There are also extended discussions of a number of leading contemporary philosophers: Rawls, Habermas, Williams and Rorty. (shrink)

One of the major intellectual figures of the twentieth century, Paul Ricoeur has influenced a generation of thinkers.

After a run of over forty years, the series Readings in Moral Theology comes to a close with this retrospective volume by one of the original editors, Charles E. Curran.

Memory, funerals, and the communion of the saints: growing old and practices of remembering / M. Therese Lysaught -- God bends over backward to accommodate humankind...while the Civil Rights Acts and the Americans with Disabilities Act require [only] minimum effort / Mary Jo Iozzio -- Radical solidarity: migration as challenge ofr contemporary Christian ethics / Kristin E. Heyer -- Catholic lesbian feminist theology / Mary E. Hunt -- Theology of whose body? Sexual conplementarity, intersex conditions, and La Virgen de Guadalupe (...) / Katie M. Grimes -- Social conscience and politics in the United States of America: reflections / Mary Jo Bane -- Pope Francis, women, and the church for the poor / Lisa A. Fullam -- Floodwaters and the ticking clock: the systematic oppression and stigmatization of poor, single mothers in American and Christian theological responses / Julie A. Mavity Maddalena --What causes inequity? / Dean Baker -- Engaging the U.S. Bishops' pastoral on crime and criminal justice: from atomism to community justice / Robert DeFina and Lance Hannon -- Reconstructing the moral claim of racially unjust mass incarceration / Alison Benders -- The systemic erasure of the Black/dark-skinned body in Catholic ethics / Bryan Massingale -- Anti-blackness and white supremacy in the making of American Catholicism / M. Shawn Copeland -- White privilege / Charles E. Curran -- The Black Lives Matter Movement: justice and health equity / Michael P. Jaycox -- Mujerista theology: a challenge to traditional theology / Ada María Isasi-Díaz -- Faith of our mothers; Catholic womanist God-talk / Diana L. Hayes. (shrink)

In Telling Silence, Charles E. Scott speaks of silence, often indirectly, in such ways as to create occasions in which people might become more aware of silence in their experiences of themselves and the world around them. The core question of the book is: how can people be aware of silence without turning it into a thing and losing it? Lack of awareness of silence is lack of awareness of a major dimension of lives, both human and nonhuman. Attunements (...) with silence enable attunements with being alive in the fragility that invests even the strengths of living beings. Telling Silence performs this attunement in descriptive accounts and instances of non-reflective awareness, awareness that does not deliberate or ponder. In twenty-three "fragments," poems, stories, and ways of thinking and speaking are brought together to intensify intimations of silence telling of itself. (shrink)

A new understanding of political philosophy from one of its leading thinkers What is political philosophy? What are its fundamental problems? And how should it be distinguished from moral philosophy? In this book, Charles Larmore redefines the distinctive aims of political philosophy, reformulating in this light the basis of a liberal understanding of politics. Because political life is characterized by deep and enduring conflict between rival interests and differing moral ideals, the core problems of political philosophy are the regulation (...) of conflict and the conditions under which the members of society may thus be made subject to political authority. We cannot assume that reason will lead to unanimity about these matters because individuals hold different moral convictions. Larmore therefore analyzes the concept of reasonable disagreement and investigates the ways we can adjudicate conflicts among people who reasonably disagree about the nature of the human good and the proper basis of political society. Challenging both the classical liberalism of Locke, Kant, and Mill, and more recent theories of political realism proposed by Bernard Williams and others, Larmore argues for a version of political liberalism that is centered on political legitimacy rather than on social justice, and that aims to be well suited to our times rather than universally valid. Forceful and thorough yet concise, What Is Political Philosophy? proposes a new definition of political philosophy and demonstrates the profound implications of that definition. The result is a compelling and distinctive intervention from a major political philosopher. (shrink)

Pope Francis’s two encyclicals—Laudato si’ and Fratelli tutti—belong to the tradition of Catholic social teaching that began in 1891 with Pope Leo XIII’s Rerum novarum. There have been continuities and discontinuities within the tradition of Catholic social teaching, but there has been a tendency to downplay the discontinuities. Francis’s two encyclicals show both discontinuities and continuities with the earlier documents. The final section criticizes these two encyclicals as being too overly optimistic in their approach to solving the problems facing the (...) environment and the social, political, and economic orders. (shrink)

Professeur à l'Université Columbia de New-York pendant 20 ans, puis à celle de Brown (Providence), Charles Larmore a développé dans son ouvrage Les pratiques du moi (2004) une réflexion sur la subjectivité qui a profondément marqué l'histoire de la philosophie analytique. Il est l'une des voix les plus originales et les plus radicales de la théorie morale contemporaine, et propose ici la synthèse de son itinéraire intellectuel."--Page 4 of cover.