Averroes averroes

(Abul Walid Mahommed Ibn Achmed, Ibn Mahommed Ibn Roschd). （ （ Abul瓦利德名阿赫麥德伊本achmed ，伊本名阿赫麥德伊本roschd ） 。

Arabian philosopher, astronomer, and writer on jurisprudence; born at Cordova, 1126; died at Morocco, 1198.阿拉伯哲學家，天文學家，作家對判例;出生於科爾多瓦， 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 ，因為他是所謂的由拉丁人，曾就讀於家鄉的城市，在那裡他的父親和祖父曾舉行辦公室卡迪（法官，在民事事務） ，並已發揮了重要作用，在政治歷史上的安達盧西亞。 He devoted himself to jurisprudence, medicine, and mathematics, as well as to philosophy and theology.他畢生致力於理學，醫學，數學，以及作為哲學和神學。 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.根據califs阿布jacub （ Jusuf和他的兒子， jacub基地的Mansur ，他所享有的不平凡的青睞，在法院，並受委託與幾個重要的民事辦事處在摩洛哥，塞維利亞和科爾多瓦。 Later he fell into disfavor and was banished with other representatives of learning.後來，他陷入disfavor和被放逐的其他代表學習。 Shortly before his death, the edict against philosophers was recalled.不久，在他死之前，該法令對哲學家被召回。 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.他的許多作品在邏輯和形而上學了，但是，被委託給日本的火焰，讓他離開學校，和去年底的統治摩爾人在西班牙，西班牙發生不久後，把當前的averroism完全融入希伯來語和拉丁語渠道，通過它影響了思想的基督教歐洲，下至黎明的現代時代。

BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址：

Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目

E-mail 電子郵箱

Averroes' great medical work, "Culliyyat" (of which the Latin title "Colliget" is a corruption) was published as the tenth volume in the Latin edition of Aristotle's works, Venice, 1527. averroes '偉大醫療工作， " culliyyat " （其中拉丁語名稱" colliget "是一個腐敗）出版了，作為第十屆量在拉丁語版的亞里士多德的作品，威尼斯， 1527 。 His "Commentaries" on Aristotle, his original philosophical works, and his treatises on theology have come down to us either in Latin or Hebrew translations.他的"評論"的亞里士多德，他原來的哲學著作，他的論文對神學有所下調，我們無論是在拉丁美洲還是希伯來語翻譯。 His "Commentaries", which earned for him the title of the "Commentator", were of three kinds: a short paraphrase or analysis, a brief exposition of the text, and a more extended exposition.他的"評論" ，這贏得了為他贏得了"評論員" ，分別有三種：短期意譯或分析，我們先簡單地闡述了文本，以及一個更延長了博覽會。 These are known as the Minor, the Middle, and the Major Commentary, respectively.這些都是眾所周知的，因為未成年人，中，主要評等。 None of them is of any value for the textual criticisms of Aristotle, since Averroes, being unacquainted with Greek and Syriac, based his exposition on a very imperfect Arabic translation of the Syriac version of the Greek text.他們中沒有任何價值，為行文批評亞里士多德，因為averroes ，正在unacquainted與希臘文和敘利亞文，根據他的論述，非常不完善的阿拉伯語翻譯的敘利亞文版的希臘文本。 They were, however, of great influence in determining the philosophical and scientific interpretation of Aristotle.然而，他們的影響很大，在決定哲學和科學的解釋，亞里士多德。 His original philosophical treatises include: a work entitled "Tehafot al Tchafot", or "Destructio Destructiones" (a refutation of Algazel's "Destructio Philosophorum") published in the Latin edition, Venice 1497 and 1527, two treatises on the union of the Active and Passive intellects, also published in latin in the Venice edition; logical treatises on the different parts of the "Organon", published in the Venice edition under the title "Quaesita in Libros Logicae Aristotelis"; physical treatises based on Aristotle's "Physics" (also in the Venice edition); a treatise in refutation of Avicenna, and another on the agreement between philosophy and theology.他原來的哲學論文，包括：工作題為" tehafot基地tchafot " ，或" destructio destructiones " （一駁algazel的" destructio philosophorum " ） ，發表在拉丁語版本，威尼斯第1497和1527年，兩次論文對聯盟的積極和被動知識分子，也發表在拉丁語在威尼斯版;邏輯論文，對不同部分的"歐加農" ，刊登在威尼斯版的標題下" quaesita在libros logicae aristotelis " ;物理論文基於亞里士多德的"物理學" （也在威尼斯版） ;傷寒在駁斥阿維森納，以及另一份關於該協定之間的哲學和神學。 Of the last two, only Hebrew and Arabic texts exist.對過去兩年中，只有希伯萊語和阿拉伯語文本存在。

Averroes professed the greatest esteem for Aristotle. averroes自稱最大的敬意，亞里士多德。 The word of the Stagirite was for him the highest expression of truth in matters of science and philosophy.這個詞的stagirite目的是讓他的最高表現真相事宜科學和哲學。 In this exaggerated veneration for the philosopher he went farther than any of the Schoolmen.在這誇張的敬仰，為哲學家他做得比任何一項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".的確，在稍後階段，士林哲學，它是averroists而不是追隨者阿奎那和scotus人，當被指控屈就向房委會轄下的碩士， gloried在標題中的"亞里士多德的猴子" 。 Averroes advocated the principle of twofold truth, maintaining that religion has one sphere and philosophy another. averroes主張的原則有兩個方面的真理，維護宗教有一個圈和哲學。 Religion, he said, is for the unlettered multitude; philosophy for the chosen few.宗教，他說，這是為未予千頭萬緒;理念為選擇的寥寥可數。 Religion teaches by signs and symbols; philosophy presents the truth itself.宗教是教導所標誌和象徵;哲學呈現真相本身。 In the mind, therefore, of the truly enlightened, philosophy supersedes religion.在他心中，因此，真正開明的，哲學取代宗教。 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.不過，雖然哲學家看到什麼是真正的神學是假的，在哲學，他不能因此就帳戶譴責宗教教育課程，因為他將因此失去眾多的唯一手段，它的實現（象徵性）知識的真理。 Averroe's philosophy, like that of all other Arabians, is Aristoteleanism tinged with neo-Platonism. averroe的哲學一樣，所有其他阿拉伯人物，是aristoteleanism帶有新柏拉圖主義。 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，我們找到了中庸思想永恆的問題，作為一個積極的方針;概念，千頭萬緒的精神層次不等，與上帝的事和調解他們之間;剝奪普羅維登斯在共同接受的意識;中庸每該天朝領域，是動畫片;概念洩漏或提取，作為代替創作，以及最後頌揚（理性的）神秘的知識，作為最終的願望，人的心靈-一句話，一切鮮明的新保守主義-柏拉圖式的內容，其中阿拉伯人加入純aristoteleanism 。

What is peculiar in Averroes' interpretation of Aristotle is the meaning he gives to the Aristotelean doctrine of the Active and Passive Intellect.什麼是奇特，在averroes解讀亞里士多德的意思是他給人以aristotelean學說的主動和被動的理智。 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，阿維森納，教導說，雖然積極的智力是普遍的和獨立的，被動的智慧，是個體的內在靈魂。 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認為，無論是主動和被動的理智是分開的，從個人的靈魂和具有普遍性，那就是，一個是在所有男性。 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.他認為亞歷山大的aphrodisias是錯誤的，在減少被動智力僅僅處置，並說： "其他評論" （也許themistius和theophrastus ）被錯誤地描述，它作為一個單獨的物質得天獨厚的處置，他認為，這是，而是一個配置在美，但屬於一個智力以外我們。 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.條款消極的，盡可能的物質也陸續用averroes指定這個物種的智慧，其中，在最終的分析，如果我們prescind從處分權的，他說，這是積極的智力本身。 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.或者換句話說，同樣的智慧，當在該法中的實際文摘理解物種，是所謂積極的，是所謂的被動性，有可能或物質，因此只要它採取行動，是潛在的，並提供了這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談到後天智力（ intellectus acquisitus ， adeptus ） ，由他指個別介意與市民間的溝通，積極的智慧。 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，雖然積極的智力數值之一，有許多後天智力的，因為有個人的靈魂，它活躍的智慧來聯繫。 (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發言的延續性的普及與個人心態，從字面翻譯阿拉伯語詞在這裡是指毗連，而非聯盟） 。太陽，舉例來說，它是並且仍然是一個消息來源的根據，可以說，要乘以並成為許多來源的輕，在這麼遠，因為它照亮許多屍體，從它的光線分佈，因此，它是與世界的頭腦和個人的心中都在接觸。

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".弱點這一學說認為，作為一個心理解釋的起源知識，是其失敗的，以顧及事實，意識障礙，其中，作為scholastics不慢指出，表明不僅是一個單獨的處分，但活躍個別原則，也進入了行動，哪些表示，由換句話說， "我認為" 。 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.另一個弱點中庸monopsychism ，或學說認為只有一個態度，一個弱點，至少在眼睛的scholastics ，是因為它留下懸而未決的問題，這個不朽的個人靈魂。 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.事實上， averroes公開承認，他無法再堅持的理由哲學學說個別不死的，作為內容，以維持它作為一種宗教的宗旨。 Averroes' greatest influence was as a commentator. averroes最大的影響是作為一個評論家。 His doctrines had a varying fortune in Christian schools.他的學說產生了不同的財富，在基督教學校。 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，他們有擔保的一定數額的堅持，那麼，漸漸地，他們不符合基督教教義變得明顯，最後，由於叛變的，從文藝復興時代，一切學業，他們擔保，再一次臨時聽證會。 His commentaries, however, had immediate and lasting success.他的評論，不過，已立即與持久的成功。 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.多瑪斯還用"大評"的averroes作為他的模型，很顯然，第一學年採用這一方式的論述，雖然他反駁錯誤的averroes ，並給予了特別論文為了這目的，他始終以對阿拉伯評論家指一個人過，而事實上，涉嫌妨礙巡迴傳統，但他們的話，不過，應該受到尊重和考慮。 The same may be said of Dante's references to him.同時，可以說，對但丁的參考資料給他。 It was after the time of St. Thomas and Dante that Averroes came to be represented as "the arch-enemy of the faith".這是經過了時間的聖托馬斯和但丁說， averroes來到派代表作為"頭號敵人的信仰" 。

Publication information Written by William Turner.出版信息寫威廉特納。 Transcribed by Geoffrey K. Mondello.轉錄由杰弗裡k. mondello 。 The Catholic Encyclopedia, Volume II.天主教百科全書，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約

Bibliography 參考書目
AVERROES' works in the Venice edition, 1497, 1527, and, in part, in MUNK'S Melanges &c. averroes作品，在威尼斯版，第1497 ， 1527 ，並在部分，在munk的melanges ＆長 (Paris, 18569); MUNK, in Dict. （巴黎， 18569 ） ; munk ，在字典。 des sciences philosophiques (Paris, 1844-52), art.陶瓷實驗室philosophiques （巴黎， 1844年至1852年） ，藝術。 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） ;芒多內，西格德Brabant的等l' averroisme拉丁語坳十三世紀末（弗里堡， 1899年） ; euberweg -海因茨， gesch 。 der Phil., (9th ed., Berlin, 1905), VI 250 sqq.明鏡菲爾， （第九版，柏林， 1905年） ，第六章250 sqq 。 (tr. I); TURNER, Hist. （ tr.一） ;特納歷史。 of Phil.的菲爾。 (Boston, 1903), 313 sqq.; STOCKL, Gesch. （波士頓， 1903 ） ， 313 sqq 。 ; stockl ， gesch 。 der Phil.明鏡菲爾。 des Mittelalters, (Mainz, 1865), II.萬mittelalters ， （美因茨， 1865年） ，二。

This subject presentation in the original English language這一主題演講，在原有的英語

Send an e-mail question or comment to us: E-mail郵件發送問題或意見給我們： 電子郵箱

The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目） ，是在http://mb-soft.com/believe/beliechu.html