This article claims that Averroes wrote his Middle Commentary on the De anima after he composed both his Short and Long commentaries. A close comparison of the two texts proves that he had the Long commentary before him when composing the Middle. This has implications both for the development of Averroes' doctrine of the intellect, and for understanding Averroes' style of composing commentaries. On se propose d'établir dans cet article qu'Averroès a rédigé son Moyen commentaire sur le De Anima après (...) son Épitomé et son Grand commentaire. Une comparaison minutieuse des deux textes montre qu'il avait sous les yeux son Grand commentaire lorsqu'il composait son Moyen commentaire. Ceci est de grande conséquence tant pour notre appréciation du développement de la doctrine de l'intellect chez Averroès que pour notre compréhension du mode de composition de ses commentaires. (shrink)

Herbert Davidson's critique of my thesis regarding the relation between Averroes' Middle and Long commentaries on De anima contrasts my reading and translation of Middle Commentary passages with his own. I leave it to the informed reader to judge whether one translation is more “neutral” than the other, excluding the specific denotation which I give to sharh, which is the point at issue.

Herbert Davidson's critique of my thesis regarding the relation between Averroes' Middle and Long commentaries on De anima contrasts my reading and translation of Middle Commentary passages with his own. I leave it to the informed reader to judge whether one translation is more “neutral” than the other, excluding the specific denotation which I give to sharh, which is the point at issue.

This small treatise--actually six separate "Questions"--on the substance of the spheres deals with issues which Averroes regards as critically important, since a proper understanding of them leads to an appreciation of God's governance of the entire world. The person who comprehends the nature and mechanics of the heavens is well on his way to intellectual perfection and felicity, Averroes believes; and felicity, as every medieval scholar knows, leads to immortality, if only of the Averroian kind.

For half a century, Ernest Fortin's scholarship has charmed and educated theologians and philosophers with its intellectual search for the best way to live. Written by friends, colleagues, and students of Fortin, this book pays tribute to a remarkable thinker in a series of essays that bear eloquent testimony to Fortin's influence and his legacy. A formidable commentator on Catholic philosophical and political thought, Ernest Fortin inspired others with his restless inquiries beyond the boundaries of conventional scholarship. With essays on (...) subjects ranging across philosophy, political science, literature, and theology Gladly to Learn and Gladly to Teach reflects the astonishing depth and breadth of Fortin's contribution to contemporary thought. (shrink)

A translation and commentary on al-Kindi's “On First Philosophy,” a seminal work of early Islamic thought.

Nella prima parte dello studio l'A. esamina i tre tipi di commentari averroisti ad Aristotele: i cosiddetti «brevi», «medi» e «lunghi», evidenziandone le specifiche caratteristiche. Viene poi brevemente esaminato il rapporto fra il commento medio e quello lungo al De anima, sottolineando la dipendenza del primo dal secondo. La seconda parte dello studio tratta del commentario breve al De anima. L'A. sottolinea gli elementi di peculiarità di questo testo, in particolare l'interesse per l'aspetto fisiologico dell'anima e le relazioni anima-corpo. Lo (...) studio dei sensi, della sensibilità, del medium, dell'immaginazione, della ragione, dell'intelletto, dell'Intelletto Agente e il problema dell'intelletto materiale sono i principali argomenti su cui verte il commentario. (shrink)