(Abul Walid Mahommed Ibn Achmed, Ibn Mahommed Ibn Roschd). （ （ Abul瓦利德名阿赫麦德伊本achmed ，伊本名阿赫麦德伊本roschd ） 。
Arabian philosopher, astronomer, and writer on jurisprudence; born at Cordova, 1126; died at Morocco, 1198.阿拉伯哲学家，天文学家，作家对判例;出生于科尔多瓦， 1126年;死在摩洛哥，第1198 。
Ibn Roschd, or Averroes, as he was called by the Latins, was educated in his native city, where his father and grandfather had held the office of cadi (judge in civil affairs) and had played an important part in the political history of Andalusia.伊本roschd ，或averroes ，因为他是所谓的由拉丁人，曾就读于家乡的城市，在那里他的父亲和祖父曾举行办公室卡迪（法官，在民事事务） ，并已发挥了重要作用，在政治历史上的安达卢西亚。 He devoted himself to jurisprudence, medicine, and mathematics, as well as to philosophy and theology.他毕生致力于理学，医学，数学，以及作为哲学和神学。 Under the Califs Abu Jacub Jusuf and his son, Jacub Al Mansur, he enjoyed extraordinary favor at court and was entrusted with several important civil offices at Morocco, Seville, and Cordova.根据califs阿布jacub （ Jusuf和他的儿子， jacub基地的Mansur ，他所享有的不平凡的青睐，在法院，并受委托与几个重要的民事办事处在摩洛哥，塞维利亚和科尔多瓦。 Later he fell into disfavor and was banished with other representatives of learning.后来，他陷入disfavor和被放逐的其他代表学习。 Shortly before his death, the edict against philosophers was recalled.不久，在他死之前，该法令对哲学家被召回。 Many of his works in logic and metaphysics had, however, been consigned to the flames, so that he left no school, and the end of the dominion of the Moors in Spain, which occurred shortly afterwards, turned the current of Averroism completely into Hebrew and Latin channels, through which it influenced the thought of Christian Europe down to the dawn of the modern era.他的许多作品在逻辑和形而上学了，但是，被委托给日本的火焰，让他离开学校，和去年底的统治摩尔人在西班牙，西班牙发生不久后，把当前的averroism完全融入希伯来语和拉丁语渠道，通过它影响了思想的基督教欧洲，下至黎明的现代时代。
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Averroes professed the greatest esteem for Aristotle. averroes自称最大的敬意，亚里士多德。 The word of the Stagirite was for him the highest expression of truth in matters of science and philosophy.这个词的stagirite目的是让他的最高表现真相事宜科学和哲学。 In this exaggerated veneration for the philosopher he went farther than any of the Schoolmen.在这夸张的敬仰，为哲学家他做得比任何一项schoolmen 。 Indeed, in the later stages of Scholastic philosophy it was the Averroists and not the followers of Aquinas and Scotus who, when accused of subservience to the authority of a master, gloried in the title of "Aristotle's monkey".的确，在稍后阶段，士林哲学，它是averroists而不是追随者阿奎那和scotus人，当被指控屈就向房委会辖下的硕士， gloried在标题中的"亚里士多德的猴子" 。 Averroes advocated the principle of twofold truth, maintaining that religion has one sphere and philosophy another. averroes主张的原则有两个方面的真理，维护宗教有一个圈和哲学。 Religion, he said, is for the unlettered multitude; philosophy for the chosen few.宗教，他说，这是为未予千头万绪;理念为选择的寥寥可数。 Religion teaches by signs and symbols; philosophy presents the truth itself.宗教是教导所标志和象征;哲学呈现真相本身。 In the mind, therefore, of the truly enlightened, philosophy supersedes religion.在他心中，因此，真正开明的，哲学取代宗教。 But, though the philosopher sees that what is true in theology is false in philosophy, he should not on that account condemn religious instruction, because he would thereby deprive the multitude of the only means which it has of attaining a (symbolic) knowledge of the truth.不过，虽然哲学家看到什么是真正的神学是假的，在哲学，他不能因此就帐户谴责宗教教育课程，因为他将因此失去众多的唯一手段，它的实现（象征性）知识的真理。 Averroe's philosophy, like that of all other Arabians, is Aristoteleanism tinged with neo-Platonism. averroe的哲学一样，所有其他阿拉伯人物，是aristoteleanism带有新柏拉图主义。 In it we find the doctrine of the eternity of matter as a positive principle of being; the concept of a multitude of spirits ranged hierarchically between God and matter and mediating between them; the denial of Providence in the commonly accepted sense; the doctrine that each of the heavenly spheres is animated; the notion of emanation or extraction, as a substitute for creation; and, finally, the glorification of (rational) mystical knowledge as the ultimate aspiration of the human soul -- in a word, all the distinctively neo-Platonic elements which Arabians added to pure Aristoteleanism.在它，我们找到了中庸思想永恒的问题，作为一个积极的方针;概念，千头万绪的精神层次不等，与上帝的事和调解他们之间;剥夺普罗维登斯在共同接受的意识;中庸每该天朝领域，是动画片;概念泄漏或提取，作为代替创作，以及最后颂扬（理性的）神秘的知识，作为最终的愿望，人的心灵-一句话，一切鲜明的新保守主义-柏拉图式的内容，其中阿拉伯人加入纯aristoteleanism 。
What is peculiar in Averroes' interpretation of Aristotle is the meaning he gives to the Aristotelean doctrine of the Active and Passive Intellect.什么是奇特，在averroes解读亚里士多德的意思是他给人以aristotelean学说的主动和被动的理智。 His predecessor, Avicenna, taught that, while the Active Intellect is universal and separate, the Passive Intellect is individual and inherent in the soul.他的前任，阿维森纳，教导说，虽然积极的智力是普遍的和独立的，被动的智慧，是个体的内在灵魂。 Averroes holds that both the Active and the Passive Intellect are separate from the individual soul and are universal, that is, one in all men. averroes认为，无论是主动和被动的理智是分开的，从个人的灵魂和具有普遍性，那就是，一个是在所有男性。 He thinks that Alexander of Aphrodisias was wrong in reducing the Passive Intellect to a mere disposition, and that the "other Commentators" (perhaps Themistius and Theophrastus) were wrong in describing it as an individual substance endowed with a disposition; he maintains that it is, rather, a disposition in us, but belonging to an intellect outside us.他认为亚历山大的aphrodisias是错误的，在减少被动智力仅仅处置，并说： "其他评论" （也许themistius和theophrastus ）被错误地描述，它作为一个单独的物质得天独厚的处置，他认为，这是，而是一个配置在美，但属于一个智力以外我们。 The terms Passive, Possible, Material are successively used by Averroes to designate this species of intellect, which, in ultimate analysis, if we prescind from the dispositions of which he speaks, is the Active Intellect itself.条款消极的，尽可能的物质也陆续用averroes指定这个物种的智慧，其中，在最终的分析，如果我们prescind从处分权的，他说，这是积极的智力本身。 In other words, the same intellect which, when in the act of actually abstracting intelligible species is called active, is called passive, possible or material so far as it is acted upon, is potential, and furnishes that out of which ideas are fabricated.或者换句话说，同样的智慧，当在该法中的实际文摘理解物种，是所谓积极的，是所谓的被动性，有可能或物质，因此只要它采取行动，是潜在的，并提供了这出其中的想法是捏造的。 Besides, Averroes speaks of the Acquired Intellect (intellectus acquisitus, adeptus), by which he means the individual mind in communication with the Active Intellect.此外， averroes谈到后天智力（ intellectus acquisitus ， adeptus ） ，由他指个别介意与市民间的沟通，积极的智慧。 Thus, while the Active Intellect is numerically one, there are as many acquired intellects as there are individual souls with which the Active Intellect has come in contact.因此，虽然积极的智力数值之一，有许多后天智力的，因为有个人的灵魂，它活跃的智慧来联系。 (The Scholastics speak of continuatio of the universal with the individual mind, translating literally the Arabic word which here means contiguity rather than union.) The sun, for instance, while it is and remains one source of light, may be said to be multiplied and to become many sources of light, in so far as it illuminates many bodies from which its light is distributed; so it is with the universal mind and the individual minds which come in contact with it. （ scholastics发言的延续性的普及与个人心态，从字面翻译阿拉伯语词在这里是指毗连，而非联盟） 。太阳，举例来说，它是并且仍然是一个消息来源的根据，可以说，要乘以并成为许多来源的轻，在这么远，因为它照亮许多尸体，从它的光线分布，因此，它是与世界的头脑和个人的心中都在接触。
The weakness of this doctrine, as a psychological explanation of the origin of knowledge, is its failure to take account of the facts of consciousness, which, as the Scholastics were not slow to point out, indicate that not merely an individual disposition but an active individual principle enters into the action which ones expresses by the words "I think".弱点这一学说认为，作为一个心理解释的起源知识，是其失败的，以顾及事实，意识障碍，其中，作为scholastics不慢指出，表明不仅是一个单独的处分，但活跃个别原则，也进入了行动，哪些表示，由换句话说， "我认为" 。 Another weakness of the doctrine of monopsychism, or the doctrine that there is but one mind, a weakness at least in the eyes of the Scholastics, is that it leaves unanswered the question of the immortality of the individual soul.另一个弱点中庸monopsychism ，或学说认为只有一个态度，一个弱点，至少在眼睛的scholastics ，是因为它留下悬而未决的问题，这个不朽的个人灵魂。 Indeed, Averroes openly admitted his inability to hold on philosophic grounds the doctrine of individual immortality, being content to maintain it as a religious tenet.事实上， averroes公开承认，他无法再坚持的理由哲学学说个别不死的，作为内容，以维持它作为一种宗教的宗旨。 Averroes' greatest influence was as a commentator. averroes最大的影响是作为一个评论家。 His doctrines had a varying fortune in Christian schools.他的学说产生了不同的财富，在基督教学校。 At first they secured a certain amount of adherence, then, gradually, their incompatibility with Christian teaching became apparent, and finally, owing to the revolt of the Renaissance from everything Scholastic, they secured once more a temporary hearing.起初，他们有担保的一定数额的坚持，那么，渐渐地，他们不符合基督教教义变得明显，最后，由于叛变的，从文艺复兴时代，一切学业，他们担保，再一次临时听证会。 His commentaries, however, had immediate and lasting success.他的评论，不过，已立即与持久的成功。 St. Thomas Aquinas used the "Grand Commentary" of Averroes as his model, being, apparently, the first Scholastic to adopt that style of exposition; and though he refuted the errors of Averroes, and devoted special treatises to that purpose, he always spoke of the Arabian commentator as one who had, indeed, perverted the Peripatetic tradition, but whose words, nevertheless, should be treated with respect and consideration.多瑪斯还用"大评"的averroes作为他的模型，很显然，第一学年采用这一方式的论述，虽然他反驳错误的averroes ，并给予了特别论文为了这目的，他始终以对阿拉伯评论家指一个人过，而事实上，涉嫌妨碍巡回传统，但他们的话，不过，应该受到尊重和考虑。 The same may be said of Dante's references to him.同时，可以说，对但丁的参考资料给他。 It was after the time of St. Thomas and Dante that Averroes came to be represented as "the arch-enemy of the faith".这是经过了时间的圣托马斯和但丁说， averroes来到派代表作为"头号敌人的信仰" 。
Publication information Written by William Turner.出版信息写威廉特纳。 Transcribed by Geoffrey K. Mondello.转录由杰弗里k. mondello 。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
Bibliography
参考书目
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(Paris, 18569); MUNK, in Dict.
（巴黎， 18569 ） ; munk ，在字典。 des sciences philosophiques (Paris,
1844-52), art.陶瓷实验室philosophiques （巴黎， 1844年至1852年） ，艺术。 Ibn Roschd; RENAN, Averroes et
l'Averroisme (Paris, 9th ed., 1882); MANDONNET, Siger de Brabant et l'Averroisme
latin au XIII siecle (Fribourg, 1899); EUBERWEG-HEINZE, Gesch.伊本roschd ;
， Renan ， averroes等l' averroisme （巴黎，第九版， 1882年） ;芒多内，西格德Brabant的等l'
averroisme拉丁语坳十三世纪末（弗里堡， 1899年） ; euberweg -海因茨， gesch 。 der Phil., (9th ed., Berlin, 1905), VI
250 sqq.明镜菲尔， （第九版，柏林， 1905年） ，第六章250 sqq 。 (tr. I); TURNER, Hist. （ tr.一）
;特纳历史。 of
Phil.的菲尔。 (Boston, 1903), 313 sqq.; STOCKL,
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