Life. Saʿd ibn Manṣūr ibn Saʿd ibn al-Ḥasan ibn Hibat Allāh Ibn Kammūna al- Baghdādī was a Jewish philosopher who presumably held an administrative. Physician and man of letters, Ibn Kammuna left a number of writings on philosophy and religion. His treatise comparing Judaism, Christianity and Islam caused. Critical Remarks by Najm al-Din al-Katibi on the Kitab al-Ma’alim. Together with the Commentaries by Izz al-Dawla ibn Kammuna. by Sabine Schmidtke.
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Alwishah, which covers part two of al-Talwihat and whose subject is natural science or physics. Review by Steven J. A series of generally facile arguments are given for the existence of God and his attributes. All knowledge that is acquired is either a direct intuition, acquired by someone suitably equipped, or instruction in items of knowledge that has been acquired by someone else by intuition:.
His philosophy belongs to the elaboration, refinement, and defense of the Avicennian tradition, led in kammuns day by Nasir al-Din al-Tusi, with akmmuna he corresponded.
Opera Metaphysica et Mystica2 volumes, Istanbul: Two key texts have been reissued in the original. Both treatises display a thorough integration of religious and philosophical ideas and ideals. Interdisciplinary Journal of Middle Eastern Studies9: Additional materials are found in the preceding section Recent Editions as well as the internet resources listed in the following section.
Without fully understanding the passage in question, errors may ensue; an example of this given by Langermannp. All knowledge that is acquired is either a direct intuition, acquired by someone suitably equipped, or instruction in items of knowledge that has been acquired by someone else by intuition: The final version with only a few minor revisions will soon go to press, to appear in a volume in memory of Hossein Ziai.
How to cite this entry. Finally, the present article hopes to add to his intellectual portrait the deep piety evident in his ethical treatises, which draw upon Jewish, Islamic, and non-denominational philosophic sources. Why I Am Not a Muslim, p.
Ibn Kammuna (d. )
His special interest in studying the soul nafs calls for explanation. Note that we shall be alert to the utilization of the concept, even if the term hads does not appear in the text under scrutiny. On the other hand, his attraction to Sufi-style piety does not betray any influences of earlier Jewish ventures in the same direction, notably by the descendants of Maimonides.
The following paragraphs are an attempt to bring to the fore some salient points. We cite here the most important works, mainly in English. It begins with a extended investigation of prophecy, aiming to establish in a manner acceptable to adherents of all faiths not just the prophetic ones that revelation does occur.
Ibn Kammuna (d. 1284)
This page was last edited on 14 Novemberat Tieszen review of Medieval Exegesis and Religious Difference: Simply taking note of variants missed by one or more editor, even if these seem to be significant, is not enough; we would like to see a discussion of sample passages, with full analysis of the implications of the different readings.
But is this the way his writings present themselves to the reader who is innocent of academic scholarship? We examine first the theoretical discussions following Langermann— We cite here the most important works, mainly in English. Humans exhibit the full range of endowments, from the dull witted who never intuit, ,ammuna those who are able to satisfy all or nearly all of their quests by means of intuition.
From Wikipedia, the free encyclopedia.
Ibn Kammuna (d. ) – Routledge Encyclopedia of Philosophy
Ibn Kammuna took the Avicennan reformulation as his basic conception of the soul. Hence both hads and tajriba aim to function as sources for hidden knowledge within scientific systems that are based upon ultimately Aristotelian logic. Viewed as a phenomenon of the human mind, it is essentially the same thing as intuition. On the other hand, he evidently accepted some of the criticisms leveled at Avicenna by Abu-l-Barakat al-Baghdadi and Fakhr al-Din al-Razi.
This treatise is concise in length but encyclopedic in character.
One drawback of this approach is the patchwork image it impresses upon the modern student, ibnn if Ibn Kammuna set out to prepare a quiltwork of philosophical sources rather than to take a stand on the issues. And, indeed, as Lukas Muehlethaler has shown in a series of publications, Ibn Kammuna labored to shore up the demonstrations of psychological doctrines throughout.
The glosses are written in a the highly technical language of Islamic theology, which is very different from the philosophical diction he uses in other writings. Both the philosophical foundations underpinnings concepts of the deity and of humanity as well as the moral values and spiritual exercises, were carefully crafted so as to be acceptable to all monotheists. These are welcome developments, to be sure, but there is cause for further reflection.
On the other hand, no Jewish reaction of any sort to the Examination has reached us. Conference on ‘Ilm Adelaide, July McMichael in Digital Philology 7. Rather, it is self-knowledge: However, on close inspection, there is nothing distinctly Muslim about it.