Ibn Bajjah (Avempace)

This article focuses on the place of logic in Ibn Ibn Bāğğa’s corpus. We tried to approach this subject through three axes: the first axe, it is devoted to explore How Ibn Bāğğa uses logic in his paraphrase: Šarḥ al-samā‛ al-ṭabī‛ī. In the second axe, we approached the presence of logic in his book Kitāb al-Nafs. On the third axe, we focused on Ibn Bāğğa’s critics of others about their insufficient knowledge of logic methods.

What is the relationship between friendship and human flourishing? This is a central topic in Aristotle’s Nicomachean Ethics and one to which Maimonides also returned throughout his career. Despite the relative neglect of this topic in recent scholarship, I argue that friendship (philia) was an important link between moral and intellectual perfection for Maimonides. He identified Aristotle’s virtue friendship with the love between students and teachers and also interpreted many of the divine commandments as efforts to promote both family and virtue friendship among the Jewish people. Friendship was aligned thematically in Maimonides’ writings with topics like kinship and sexuality, circumcision, and the ethics of speech, all of which point in different ways to the unresolved tension between rational and sensual aspects of our human condition. This article therefore contributes to the investigation of the relationship between Maimonides’ legal and philosophical writing on social themes. While Aristotle clearly influenced his reading of biblical and rabbinic texts for example, I will also argue that Maimonides’ religious and communal commitments helped to push his reading of Aristotle in a broadly inclusive direction— both with respect to the range of different goods that are appropriate to an ideal human life as well as the potential accessibility of those goods to different classes of persons. I offer this article as a corrective to the exaggerated focus on seclusion and solitary contemplation that has characterized academic scholarship on Maimonides.

Müslüman filozofların felsefe tanımlarından birisi de, tahsilu’s-saade, yani mutluluğu elde etmektir. İnsanın biricik hedefi bu dünyada mutlu olmak ve erdemli bir ortam içinde yaşamaktır. Peki, erdemli olmayan bir ortamda yaşamak zorunda kalan kişi nasıl davranacaktır? Erdemli olmayı hedeflediği için yapılan yanlışlara da evet diyemeyeğine göre erdemli bir insan yahut filozof nasıl bir hayat tarzı seçmelidir ki mutlu olabilsin?  Aynı soruyu bir de “her türlü milli ve manevi değerin alt üst olduğu erdemsiz bir ortamda bile dingin ve mutlu bir hayatı koruyabilmek nasıl olacaktır? şeklinde de sorabiliriz.
Bu soruların cevaplarını felsefeyi küfür, kelamı/teolojiyi zındıklık, tasavvufu da şirk olarak gören radikal okumalar yerine bu üç disiplinin eş güdümlü eleştirel ve mukayeseli okumalarıyla yeni bir din dili oluşturmakla bulabiliriz. Bu noktada Batı’da ilk Müslüman filozof olan İbn Bacce’nin siyaset/ahlak felsefesindeki özgünlüğü bu soruları politik araştırmasının ana konusu yapmasından kaynaklanmaktadır. Elinizdeki eser, filozofun bu soruları müzakere ettiği Tedbiru’l-Mütevahhid adlı eserinin Arapça metni ve çevirisidir.
Bu eseri salt çeviri-metin olarak yayımlamak yerine yukarıdaki soru(n)lardan hareketle yazdığımız makaleleri de kitaba ilave ettik. Böylece  “okur”, Tedbiru’l-Mütevahhid’in Arapça orijinal metni ve çevirisiyle birlikte, buradan hareketle oluşturulmuş makalelerle İbn Bacce’nin Bireysel Yönetim tasavvurunun güncel sorunların çözümündeki yerini de görme ve test etme imkânı bulacaktır. Bu bağlamda ilk Türkçe telif makale Mevlüt Uyanık’ın İslam Felsefesinde  ‘Bireysel Yönetim’ ve ‘Bireysel Ahlak’ Tasavvuru -İbn Bacce’nin Kitâbü Tedbîri’l-Mütevahhid Bağlamında Bir Okuma- başlıklı makalesidir. İkinci Türkçe telif makale ise, Aygün Akyol’un Kitlelerin Tahakkümüne Karşı Bireysel Yönetim -Tedbiru’l-Mütevahhid Merkezli Bir İnceleme- başlıklı makalesidir.

Averroès (Ibn Rušd), L’intellect (Compendium du livre De l’âme). Introduction, traduction, notes et commentaires par J.-B. Brenet. Texte arabe établi et présenté par D. Wirmer.


Le Compendium du livre De l’âme d’Aristote (Muḫtaṣar Kitāb al-nafs) compte parmi les premières œuvres d’exégète d’Averroès. On en traduit ici le chapitre sur l’intellect qui contient l’essentiel des questions sur lesquelles le Commentateur reviendra dans toute son œuvre. L’auteur cherche à y établir si l’acte de l’intellect humain est permanent ou bien intermittent, et plus largement à savoir si notre faculté rationnelle est elle-même éternelle ou bien engendrée et corruptible. Il montre que nos concepts sont ambivalents et que s’ils sont soustraits au temps par leur sens, leur rapport aux images leur confère une certaine potentialité. C’est sur cette puissance que l’accent est mis : quelle est la nature de la capacité de penser ? quel peut-être son substrat ? qu’est-ce qui la meut, et jusqu’où ?
L’édition du texte arabe en vis-à-vis – établie et présentée par David Wirmer – indique qu’il fut plusieurs fois révisé. On voit ainsi ce que fut la doctrine du jeune Averroès, inspirée de son prédécesseur andalou Ibn Bāǧǧa (Avempace), et comment le Cordouan devait juger bon de la réviser. Averroès est connu dans l’histoire comme l’auteur du Grand Commentaire du traité De l’âme. C’est dans ce texte du Compendium qu’on voit s’en profiler la doctrine.

Jean-Baptiste Brenet est professeur de philosophie arabe à l’Université Paris 1-Panthéon Sorbonne.

Scientific exchanges between Christian and Islamic civilizations passed through several phases from the Middle Ages onwards, each characterized in its own way. In medieval times, intellectually prosperous Islamic civilization passed works on natural philosophy in Arabic to Western Europe, giving the first impetus to the rise of a new form of intellectual inquiry in Europe. The result was not only a transformation in the structure of European universities but also the establishment of a new form of doctrine, based on incorporating Arabic Aristotelian works into the new Thomist theology. For over two centuries, up to the 15th century, Latin translations of the Arab philosophical corpus played a key role in the curricula of European intellectual institutions. But later, with the fall of Constantinople in 1453, ancient Roman and Greek texts surfaced and were circulated, generating a new urge to read Aristotle directly, no longer through the mediation of the Arabs, thus opening the way in art, literature, and natural philosophy to the rise of the Renaissance.

Abstract
Al-Fārābī's lost commentary on Aristotle's Ethica Nicomachea is without doubt one of the most sorely missed lost works of the Islamic falāsifa. In part, this is because the commentary was in some respects a scandal, and scholars accordingly believe it may hold the key to resolving present-day disagreements on how to interpret al-Fārābī's views as expressed in his independent treatises. Perhaps al-Fārābī's most shocking or scandalous statement is that preserved by the Hispano-Muslim philosophers Ibn Bājja, Ibn Ṭufayl, and Ibn Rushd. According to them al-Fārābī says in his commentary on Aristotle's Ethica Nicomachea that happiness is to be achieved only in this life, not in the afterlife; that there is no happiness but political happiness; and that union with the active intellect – generally considered the highest goal of human existence by the philosophers – is impossible. This paper addresses the following questions: What exactly is the debate about? Why is the question of immortality or conjunction related to Aristotle's Ethica Nicomachea? And why was it so controversial to say, in the context of the Ethica Nicomachea, that there is no happiness but political happiness? Although the bulk of al-Fārābī's commentary is still lost, I have discovered two quotations of it in Hebrew manuscripts. As I will argue in this paper, these newly-discovered quotations – which are included with an English translation in the appendix – can shed light on the mysteries concerning al-Fārābī's commentary.
Résumé
Le commentaire perdu d'al-Fārābī à l’Ethique à Nicomaque d'Aristote est sans conteste, parmi les ouvrages perdus de philosophes islamiques, l'un de ceux dont on regrette le plus l'absence. Cela s'explique notamment par le caractère à certains égards scandaleux de ce commentaire, dont les spécialistes attendent dès lors qu'il recèle la clé pour résoudre les désaccords actuels quant à l'interprétation à donner aux idées formulées par cet auteur dans ses traités personnels. La thèse peut-être la plus choquante ou scandaleuse d'al-Fārābī est celle qui est préservée par les philosophes hispano-islamiques Ibn Bājja, Ibn Ṭufayl et Ibn Rushd: selon eux, il affirme, dans son commentaire à l’Ethique à Nicomaque, que le bonheur ne saurait se réaliser qu'en cette vie et non dans l'au-delà, qu'il n'y a pas de bonheur autre que le bonheur politique, et que l'union à l'intellect agent – généralement tenue par les philosophes pour être la fin suprême de l'existence humaine – est impossible. Cet article traite les questions suivantes: quel est exactement l'enjeu de ce débat? Pourquoi les questions de l'immortalité et de la conjonction sont-elles liées à l’Ethique à Nicomaque? Et en quoi était-il si problématique d'affirmer, en référence à cette œuvre, qu'il n'y a pas de bonheur autre que le bonheur politique? Même si le corps du commentaire d'al-Fārābī est encore perdu, j'en ai découvert deux citations dans des manuscrits hébreux. Comme je le soutiens ici, ces citations récemment découvertes – données dans l'appendice avec leur traduction anglaise – font un peu de lumière sur les mystères du commentaire d'al-Fārābī.

İslam felsefe ve mantık geleneğinin kurucu ismi olan Fârâbî’nin (ö. 950) eserleri özellikle İbn Sînâ (ö.1037) metinleri aracılığıyla Doğu İslam dünyasındaki düşünce akımları üzerinde etkili olmaya devam etmiş, bununla birlikte Endülüs’teki mantık ve felsefe çalışmalarının da temel hareket noktalarından birini oluşturmuştur. Endülüs’te mantık ve felsefe çalışmalarını başlatan ilk büyük filozof, “Fârâbîci” olarak isimlendirebileceğimiz İbn Bâcce’dir (ö. 1139). İbn Bâcce’nin Fârâbîciliğinin, Endülüs’te kendisinden sonraki mantık ve felsefe çalışmalarının başlatıcısı olduğu söylenebilir. İbn Bâcce, Fârâbî’nin mantık kitapları üzerine ta‘lik türü çalışmalar kaleme almış ve doğrudan Fârâbî’yi şerh ederek İslam felsefe ve mantık tarihinde özel bir yer edinmiştir. İbn Bâcce’nin Fârâbî şârihi olarak
kaleme aldığı mantık çalışmalarından biri de Fârâbî’nin Kitâbu’l-Kıyâs adlı eseri üzerine yazdığı Ta‘lîklerdir. Ta‘lîkler’de Kitâbu’l-Kıyâs’taki belli ifadeler şerh edilmiş ve bu şerhler etrafında farklı birçok meseleye değinilmiştir. İbn Bâcce bu çalışmasında Fârâbî’nin kıyas tanımını açıklamış, yüklemli kıyasın şekillerine ilişkin görüşlerden ve kıyasın dördüncü şeklinden bahsetmiş, Kıyas Kitabı’nın adı bağlamında analütika ve süllogismos terimlerinin anlamlarını izah etmiş, örnekleme ve fıkhî kıyas konularına temas etmiş, kıyasta söz konusu olan gerekmeye değinmiş, kitapta verilen kıyas örneklerinin
veriliş tarzına açıklık getirmiş, yüklemli kıyastaki orta terimle şartlı kıyaslardaki istisna edilen önermenin rollerine işaret etmiş, yüklem sınıfları ve kategorilerin kıyas teorisi ile bağlantısına açıklık getirmiştir. Bu yazıda İslam mantık ve felsefe geleneği açısından Fârâbîcilik kavramı sorunsallaştırılacak ve Fârâbî’nin Kitâbu’l-Kıyâs’ına yazdığı Ta‘lîkler örnekliğinde, kıyas teorisine ilişkin görüşleri tasvir edilerek İbn Bâcce’nin Fârâbîciliğine ve Fârâbî’yi yorumlama tarzına açıklık getirilmeye çalışılacaktır.

Anahtar Kelimeler: Fârâbî, İbn Bâcce, Fârâbîcilik, Kitâbu’l-Kıyâs, Ta‘lîkler

Con el fin de difundir el vastísimo pero desconocido pensamiento de Santiago Ramírez, este trabajo procura reproducirlo fidedignamente en sus cuatro notas esenciales que son la ciencia divina - tanto filosófica como teológica - y la beatitud, la analogía y el orden; exponiendo el estrecho lazo que lo vinculó intemporalmente con Santo Tomás de Aquino y que ha sido demostrado por la profunda síntesis del cuerpo tomístico que penetra toda la obra ramireciana. Como el fin es la causa principal, todas estas notas se ordenan a la consideración del fin último del hombre, en el que descansa la razón formal de nuestra beatitud y por la que nos asemejamos a Dios y a los ángeles: de allí también que este libro constituya la investigación más desarrollada que se haya dedicado al admirable y colosal estudio del teólogo salamantino denominado "De Hominis Beatitudine".

Özet
Ortaçağ Endülüslü filozof İbn Bacce Yalnız İnsanın Yönetimi adlı eserinde toplumdan soyutlanan yalnız insanın nihai mutluluğuna ulaşabileceğini ileri sürer. Bu amacına ulaşması yolunda yalnız insanın ruhsal olarak yetkinleşmesi gerektiğini kabul eder. Bu noktada İbn Bacce, yalnız insanın kendini yönetimini "ruhun tıbbı" olarak takdim eder. İbn Bacce'den önce Stoacı düşüncede zaten felsefe, ruhun iyileştirilmesi olarak dikkate alınmıştır. Bu çalışmada İbn Bacce'nin yalnız insan kuramı, ataraksia kavramı bağlamında incelenecektir. Ayrıca yalnız insan, bu kavram bağlamında Stoacı bilge insan ile ilişkilendirilecektir. 

Anahtar Sözcükler: Yalnız İnsanın Yönetimi, ruhani formlar, ruhun tıbbı, ataraksia, Stoacılar, bilge 



Abstract
The Medieval Andalusian philosopher Ibn Bajjah in his Rule of The Solitary, asserts that the solitary man, whom isolated from  the society, able to reach his ultimate happiness. He accepts that the solitary man must be perfect spiritually on his way to  reach that goal. In this point Ibn Bajah presents self government of the solitary as a heal of the soul. Before Ibn Bajjah, philosophy has already been considered as a therapy of the soul in the Stoic thought. In this study Ibn Bajjah's solitary man will be discussed in the context of the concept of tranquility. Also the solitary man wil be linked with Stoic sage in the context of that concept. 

Keywords: Rule of the Solitary, the spiritual forms, heal of the soul, tranquility, Stoics, sage.

La visión de la esencia divina constituye para la creatura intelectual la culminación de su deificación. Según el Aquinate, el beato contempla a Dios sin ningún intermediario puesto que la esencia divina actúa como especie impresa y expresa. Ningún intelecto creado está capacitado naturalmente para ver a Dios, pero puede ser elevado obediencialmente a esta visión debido a la inmaterialidad de su intelecto. La potencia intelectual creada debe ser confortada por el hábito de luz de gloria para adecuarse a la sobrenaturalidad del acto beatífico. La visión beatífica implica eminentemente un conocimiento especulativo y afectivo, plenificando y rebalsando todas las potencias del beato.

This article is an editing for an unpublished epistle of Ibn Bağğa († 1139), its title is fī funūn šatā (about several questions). This is not a coherent text that deals with a single subject, but several philosophical questions expressed in the form of lemmas, where logical questions dominate almost the entire text. I also raised the question of the authenticity of this text as well as its chronology within the Bağğian corpus, then the importance of logic in all of Ibn Bāğğa's works.

A pinnacle of Islamic philosophy, Averroes of Cordoba is typically approached through the lens of Western-centric assumptions and concerns. The book aims at situating the philosopher within his pristine dimension as an Islamic thinker. The lucid and documented exposition of his thought, informed by the latest cutting-edge scholarship on the subject, brings to light Averroes’s debt towards the cultural context of al-Andalus and his twofold function of testimony to, and proponent of, an enlightened interpretation of Islam at the heart of the Christian West. /

/ Averroè di Cordova è un campione della filosofia islamica prima che un vertice del pensiero europeo. Eppure ha ricevuto perlopiù letture unilateralmente eurocentriche. Il volume restituisce al suo cromatismo originario la fisionomia dell’intellettuale musulmano. L’esposizione chiara e documentata del pensiero, aggiornata alle nuove frontiere della ricerca, mette in luce il debito verso la cultura andalusa e il duplice ruolo di testimonianza e di stimolo per un Islam aperto e civilizzatore nel cuore stesso dell’Occidente.

This paper aims at elaborating a very special topic relative to the medieval philosophy; particularly, the question of noetic as was dealt with by a philosopher of the Islamic west. Although the article is but the first part of the whole work, it still reveals the originality and the innovative tendency brought about this philosopher.
What is most essential in Ibn Bajja’s noetic is the absence of intellect in power and the presence of intellect in act, in the scheme of intellects, in addition the substance of the cogitative faculty is the intermediate spiritual forms. It is here where shows up the most important aspect of his originality; the forms which are closer to the nature of the intelligible, by virtue of the division into two parts:
1. By anteriority with regard to who/what resembles the sensible.
2. By posteriority with regard to who/what resembles the species/the kind.

Ruh/nefs konusu kelam, tasavvuf gibi alanların üzerinde durduğu önemli bir konu olup İslam Felsefesinin bu konuya yaklaşımının incelenmesi, varılan sonucun bireyin kendini anlama ve anlamlandırma noktasında işlevselliği açısından oldukça önemlidir. Felsefenin burhan metodunu
kullanması böyle önemli bir konuda evrensel bir mesaj verecek olması açısından merkeze alınmıştır. Nefs konusuna yaklaşımlarını Aristoteles’ten mülhem fizik temelli bir bakış açısı ile belirleyen Meşşâî
geleneğin yorumları ortaya konulup günümüzün nefs tartışmaları ile karşılaştırılmalı olarak ele alınarak modern anlamda bir birey oluşturabilmenin imkânı tartışmaya açılmak istenmektedir. Bu
bağlamda insanın hakikate ulaşmasında nefsin rolü, nefsin insan eylemlerine etkisi, birey toplum ilişkilerinde karşılaşılan sorunlar ve çözüm önerileri müzakere edilecektir.

Voici un document exceptionnel : la première traduction française du chef-d’œuvre de la philosophie arabo-andalouse, Ḥayy ibn Yaqẓān (« Vivant fils d’Eveillé »), écrite au XIIème siècle par le contemporain d’Averroès, Ibn Ṭufayl. C’est le travail d’un orientaliste illustre des deux premiers tiers du XIXème siècle, Etienne-Marc Quatremère (1782-1857), qui fut titulaire de la chaire des langues hébraïque, chaldaïque et syriaque au Collège de France.Le Roi de Bavière, à sa mort, fit l’acquisition des quarante cinq mille volumes imprimés et des mille deux cents manuscrits qui constituaient sa bibliothèque admirable. Sa traduction d’Ibn Tufayl totalement inédite dormait depuis plus de cent soixante ans dans l’un de ses fonds. C’est elle, exhumée, qu’on donne à lire ici...

The article focuses on the meanings of the term quwwa intended by Ibn Bāğğa (Avempace, ca. 1085-1139) in three of his commentaries on Aristotle’s books On Coming-to-Be and Passing-Away, the Physics, and his treatises History of Animals, On the Parts of Animals and Generation of Animals put together into a Book of Animals in the Arabic tradition

This publication is an historical-philosophical inquiry about  the riddle of Mosaic prophecy in Maimonides' writings. It examines the affinity of Mosaic prophecy, according to Maimonides (1138-1204), toward metaphysical contemplation and its epistemological limitations, which prevented even Moses, the man of ultimate perfection (a singular phenomenon in human history), from achieving an Intellectual unity with the Active Intellect. Moses was only permanently intellectualized by the emanated light (Intelligibles), flowing from the Active Intellect.

The essay also suggests a comparative study about concepts of human perfection,  divine illumination, and prophecy  in  the philosophical writings of Al-Fārābī (880-950), Ibn Sīnā (Avicenna, 980-1037), and Ibn Bajjah (Avenpace, 1090-1138) ,and  their contemporaries Sūfī  scholars: Abū Ḥāmid Al- Ghazālī  (1058-1111), and  Shihāb al-Dīn al-Suhrawardī  (1154-1191).

Edit
İbnü’s-Sâiğ ve İbn Bâcce olarak da bilinen, Ebû Bekir Muhammed İbn Yahya (ö. 533/1138), Batı’da iyi tanınan, İbn Tufeyl (ö. 581/1185) ve İbn Rüşd (ö. 595/1198) gibi filozofların öncüsüdür. Müslüman İspanyol filozoflar genelde; Fârâbî (ö. 339/950), İbn Sînâ (ö. 428/1037), Platon ve Aristoteles düşüncesine dair yorumlar üzerine çalışan diğer Doğu düşünürlerinden daha fazla Aristocu kabul edilirler. Eserlerinden açıkça anlaşıldığı üzere, İskender Afrodisî’yi de İbn Bâcce ve İbn Rüşd iyi bilmektedir. Bununla birlikte, Müslüman filozoflar kendi kimliklerini muhafaza etmekte ve dinin ve aklın ifade edilmesi arasındaki uyum ve ahengi kurmakta yetenekli olmuşlardır.

In this study, contrary to classical or modern political philosophy, which is accepted to be good, happy and competent only in a political society, Ibn Bajjah claims that the philosopher/individual can be happy and competent on his own, "self-management of the individual" (based on the conceptualization of the rule of man alone). The possibility of transformation through the opposition of the nawabit to an unvirtuous political society will be discussed. Actually, the concept (nawabit) is negatively considered (especially in Al-Farabi) as an unvirtuous individual in a virtuous political society in the tradition of Islamic moral and political philosophy. However, the study is based on Ibn Bajjah's conceptualization of nawabit, which gives a positive meaning to the concept of "nawabit" in a degraded and distorted state. It aims to make an analysis on the praxis of how an unvirtuous political society can evolve with the opposition of the nawabit class. As a resul...

Ibn Bāğğa’s commentary on Aristotle’s On Generation and Corruption (Kitāb al-Kawn wa-l-fasād, Latin De generatione et corruptione) is one of the first commentaries to elaborate on the essential aspect of Aristotle’s text, that is, the analysis of change (μεταβολή, taġayyur). The commentary’s extant parts comprise a consecutive exposition of the contents of Aristotle’s work. However, the commentary may be read more as an introduction or a guide to the topic of generation than as a substitution for the original, as the paraphrases by Averroes seem to have become in the later tradition. The present study provides a new critical edition of the Arabic text and, for the first time, an English translation and a study of the structure of the commentary on the basis of the only two known manuscripts.

Cet article porte sur un sujet concernant la bibliographie d’Ibn Bāğğa, dont les conséquences sont philosophiques, voire doctrinales. Il s’agit plus précisément de jeter une lumière nouvelle sur l’authenticité des fragments contenant les dits (al-aqwāl) d’Ibn Bāğğa (12éme siècle).

Abstract: One of the main concerns of Islamic philosophy is an emphasis on finding the most accurate method to lead people to their ultimate goal: the highest level of happiness. Ibn Bajjah and Ibn Tufayl—the prominent representatives of Andalusian Thought—established their philosophical systems in an attempt to realize this goal. In the following study, it has been determined that although
the philosophies of both philosophers have some minor differences in terms of
discourse and conceptual framework, they demonstrate significant similarities in
terms of scientific content and method toward leading human beings to “ma’rifatAllah” or "Conjunction with Active Intellect". In this context, the methods of reaching the heights of philosophical and mystical enlightenment from the levels of simple knowledge to the highest levels of enlightenment, which draws on the science and philosophical theories of the period of Ibn Bajjah's "mutawahhid" and Ibn Tufayl's "Hayy Bin Yakzan" character, is of primary focus in the discussion. In this sense, an attempt has been made to demonstrate that Ibn Bajjah
influenced Ibn Tufayl beyond what is supposed. Thus, it hopes to show how the
developmental stages of the human being, which are built on the other at the biological, psychological, moral and metaphysical levels, are evaluated within the framework of religion-philosophy and individual-society relations by both philosophers.

This article re-exams the old tension between the philosopher and the city. Reading Ibn Bājja’s Governance of the Solitary and Nietzsche’s Thus Spoke Zarathustra against the background of Plato’s Republic, I argue that they both embrace several key aspects of Platonic political philosophy: the assumption that philosophical natures can grow spontaneously in sick cities, the ideal of the philosopher legislator and the correlative project of founding a virtuous new regime. Yet in preparation for this final task, each prescribes a regimen of solitude for philosophers, so that they might preserve their own health and autonomy. While this spiritual exercise at first appears merely temporary and provisional—aimed at the cultivation of a philosopher ruler and the eventual establishment of a healthy political regime —I argue that both Ibn Bājja and Zarathustra ultimately abandon their Platonic ambitions and opt instead for the apolitical contemplative life.

Il s'agit d'une biobibliographie d'Ibn Bajja (Avempace 1139),  l'ouvrage se compose d'une biographie, d'une déscription des mss, une édition critique du prologue de du ms d'oxford et pour la première fois le prologue du ms de Berlin puis....; enfin une bibliographie. l'ouvrage est doté d'un prologue en langue espagnole par Josep Puig Montada.

The article deals with Aquinas' relation to Avempace's theory of intellect, especially with his criticism of the conception of agent intellect as presented by Avempace. The author examines the parts of Aquinas' works where he rejects Avempace's theory of coniunctio as a union with the divine realm and Avempace's identification of imagination with intellect. The criticism is founded on the background of Aquinas' discussion with Averroism. The second part of the article deals with Aquinas' criticism of Avempace's theory of speculative sciences, which consist of he problem whether the ultimate happiness of man is to understand the separate substances. Aquinas criticizes the theory according to which through the pursuit of the speculative sciences man comes to the understanding of separate substances from the sensible things. Aquinas is very sceptical of this opinion and he strictly follows Aristotle's emphasis on senses and phantasms. The only things a human being can know in the speculative sciences are those that are grounded within the range of naturally known principles. The author shows the metaphysical presuppositions of Aquinas and Avempace which are momentous for the understanding of the diVerent interpretations of Aristotle.

Dans cet article j'essaye de jeter un peu de lumière sur la présence de Proclus chez Ibn Bajja (1139) et pseudo Ibn Bajja (les fragments) et surtout soulever des questions et ouvrir une nouvelle piste de recherche à propos de cette présence.

Le sage : Ibn Bajja (Avempace 1139)
Le vizir : son ami et disciple Abou al-Hassan Ibn al-Imâm
Il s'agit d'une édition critique des fragments attribués à Ibn Bajja, avec une analyse de la question d'authenticité. J'ai conclue à la fin que ces fragments sont des correspondances entre le sage (Ibn Bajja) et le vizir (Ibn al(Imam)

Marwan RASHED – Présentation

Farah CHERIF ZAHAR – L’éternité du mouvement chez Ibn Bagga (Avempace) : de la définition générique à la définition numérique. Le commentaire aux chapitres I et II du livre VIII de la Physique

Cristina CERAMI – Essence, accident et nécessité : la notion de par soi chez Averroès

Lila LAMRANI – L’herméneutique coranique dans l’Épître sur le Retour d’Avicenne : entre orthodoxie et philosophie

Ziad ABOU AKL – La philosophie comme pratique : erreur et droit à l’erreur dans la pensée d’Averroès

Roshdi RASHED – Avicenne, « philosophe analytique » des mathématiques