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Long Commentary on the De Anima of Aristotle

Long Commentary on the De Anima of Aristotle

Averroes
Translated and with introduction and notes by Richard C. Taylor
Thérèse-Anne Druart subeditor
Copyright Date: 2009
Published by: Yale University Press
Pages: 608
Stable URL: http://www.jstor.org/stable/j.ctt5vm33c
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  • Book Info
    Long Commentary on the De Anima of Aristotle
    Book Description:

    Born in 1126 to a family of Maliki legal scholars, Ibn Rushd, known as Averroes, enjoyed a long career in religious jurisprudence at Seville and Cordoba while at the same time advancing his philosophical studies of the works of Aristotle. This translation of Averroes' Long Commentary on Aristotle'sDe Animabrings to English-language readers the complete text of this influential work of medieval philosophy. Richard C. Taylor provides rich notes on the Long Commentary and a generous introduction that discusses Averroes' most mature reflections on Aristotle's teachings as well as Averroes' comprehensive philosophical views on soul and intellect. It is only in the Long Commentary that Averroes finally resolves to his satisfaction the much vexed issue of the nature of intellect, Taylor shows.

    eISBN: 978-0-300-16479-4
    Subjects: Health Sciences, Philosophy
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Table of Contents

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  1. Front Matter (pp. i-viii)
  2. Table of Contents (pp. ix-x)
  3. Preface (pp. xi-xii)
  4. Note on References and Editorial Method (pp. xiii-xiv)
  5. Introduction (pp. xv-cx)

    In 1168–1169, at the age of about forty-two, Abû al-Walîd Muḥammad Ibn Aḥmad Ibn Rushd al-Ḥafîd (Averroes), whose grandfather was the famous legal and religious scholar of the same name, had already devoted serious study to Aristotle and the Greek Commentators.¹ This was clearly evidenced inShort CommentariesorEpitomes(مختصراتmukhtaṣarâtorحراسع jawâmiʿ) on the works of Aristotle, drawing heavily on the understandings of the Greek and Arabic commentators. Yet thanks to Ibn Ṭufayl, the work of Averroes came to be even more focused on the texts and thought of Aristotle, even while he continued his studies and...

  6. Book 1 (pp. 1-105)

    1. Since knowing something about things differing from one another is considered honorable either in virtue of exactness or because those are known through things more splendid and more noble,¹ it is right for these two reasons to give the discourse on the soul a position of priority. (1.1, 402a1–4)

    By exactness he means the confirmation associated with demonstration. By what he said: or because they are known through things more noble, he means the nobility of the subject. For the arts differ from one another in just one of these two ways, either in the confirmation associated with...

  7. Book 2 (pp. 106-291)

    {129} 1. This, then, is what we have received from the ancients concerning the soul. Now, however, we will begin in another way to determine what the soul is with a definition which is more comprehensively inclusive. (2.1, 412a3–6)

    After he had responded to the opinions of the ancients, he began now to inquire concerning [the soul’s] substance. He said: This, then, is what we have received, etc. That is, this, then, we said in response to the opinions which we have received concerning the soul. Next he related that we must begin by knowing its substance and [that...

  8. Book 3 (pp. 292-442)

    1. Concerning the part of the soul in virtue of which the soul knows and understands¹ [and] whether or not it differs [from other parts of the soul] with respect to spatial magnitude, or rather [only] in intention², we should investigate what its difference³ is and how conceptualizing takes place.⁴ (3. 4, 429a10–13)⁵

    After he had completed the account of what the imaginative power is and why it exists, he began to investigate the rational [power] and to seek how it differs from the other apprehensive powers, namely, from the power of sense and [the power] of imagination. The...

  9. Bibliography (pp. 443-470)
  10. Index (pp. 471-498)