The Metaphysics of Agency: Avicenna and His Legacy

Total Page:16

File Type:pdf, Size:1020Kb

The Metaphysics of Agency: Avicenna and His Legacy The Metaphysics of Agency: Avicenna and his Legacy by Kara Richardson A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Philosophy University of Toronto ©Copyright by Kara Richardson 2008 Library and Archives Bibliothèque et Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l’édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A 0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre référence ISBN: 978-0-494-58078-3 Our file Notre référence ISBN: 978-0-494-58078-3 NOTICE: AVIS: The author has granted a non- L’auteur a accordé une licence non exclusive exclusive license allowing Library and permettant à la Bibliothèque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l’Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans le loan, distribute and sell theses monde, à des fins commerciales ou autres, sur worldwide, for commercial or non- support microforme, papier, électronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L’auteur conserve la propriété du droit d’auteur ownership and moral rights in this et des droits moraux qui protège cette thèse. Ni thesis. Neither the thesis nor la thèse ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent être imprimés ou autrement printed or otherwise reproduced reproduits sans son autorisation. without the author’s permission. In compliance with the Canadian Conformément à la loi canadienne sur la Privacy Act some supporting forms protection de la vie privée, quelques may have been removed from this formulaires secondaires ont été enlevés de thesis. cette thèse. While these forms may be included Bien que ces formulaires aient inclus dans in the document page count, their la pagination, il n’y aura aucun contenu removal does not represent any loss manquant. of content from the thesis. The Metaphysics of Agency: Avicenna and his Legacy Doctor of Philosophy, 2008 Kara Richardson Department of Philosophy University of Toronto Abstract This dissertation begins with the Islamic philosopher Avicenna, who transforms Aristotle’s conception of the efficient cause in the Metaphysics of his Shifā’. Its first goal is to examine the arguments which constitute Avicenna’s metaphysical account of agency. Its second goal is to examine Scholastic disputes about the causal powers of natural agents that arise in connection with his view. In its final chapter, it relates Medieval debates about efficient causality to Descartes’ account of the causal powers of bodies. One of the original features of Avicenna’s account of agency is his argument for the claim that the existence of contingent things requires an efficient cause. This aspect of his view was influential in the Latin West. Avicenna also holds that the cause of the existence of contingent things is an incorporeal principle, which he describes as an agent who “bestows forms”. I argue that Avicenna fails to resolve the tension between this claim and his commitment to an Aristotelian account of generation. This failure sets the stage for Avicenna’s role in Scholastic disputes about the causal powers of natural agents in cases of generation. Both Aquinas and Suarez attribute to Avicenna the view that generation requires the creation of form. They argue that generation occurs through natural processes. Suarez’s ii view includes the claim that the substantial form of a substance is an immediate efficient cause of its actions. Suarez defends this claim against other Aristotelians, who hold that a substantial form gives being to a composite substance as a formal cause and that the actions of substances depend directly on their accidents alone. Descartes claims in his letter to Regius of January 1642 that it is absurd to hold that substantial forms are immediate principles of action. He thinks that bodies act in virtue of their modes. Here Descartes sides with those Aristotelians who hold that the actions of substances depend directly on their accidents alone. I argue that this aspect of Descartes’ view tells against Daniel Garber’s claim that his denial of substantial forms deprives bodies of causal efficacy. iii Acknowledgements I would like to thank my supervisors, Deborah Black and Marleen Rozemond, for their engagement with this project and for their encouragement and support throughout my graduate education. I would also like to thank Peter King and Martin Pickave for questions and comments on the final draft of my dissertation. iv Table of contents Abstract_______________________________________________________________ii Ackowledgements ______________________________________________________ iv Table of contents________________________________________________________v Introduction___________________________________________________________1 Chapter 1 Avicenna’s metaphysical account of agency_______________________ 11 Section 1.1 Causality as an object of study in metaphysics _______________________13 Section 1.2 The “common” conception of agency _____________________________23 Section 1.3 What comes to be can’t persist through itself________________________32 Section 1.4 Agents are sufficient in themselves for their effects ___________________46 Section 1.5 Avicenna’s hierarchy of agents___________________________________55 Chapter 2 Avicenna on the coexistence of agents and their effects ____________61 Section 2.1 True vs. accidental agents_______________________________________63 Section 2.2 The case of the building________________________________________66 Section 2.3 The case of the son ___________________________________________79 Section 2.4 Avicenna on potentiality and actuality _____________________________84 Section 2.5 Avicenna on causes of individuals and causes of species _______________93 Section 2.6 The case of elemental transformation _____________________________97 Chapter 3 Aquinas and Avicenna on efficient causality and generation ________ 111 Section 3.1 Aquinas on God as the cause of the existence of contingent individuals __ 114 Section 3.2 Aquinas on natural agents as instrumental causes of generation_________ 118 Section 3.3 Aquinas on the causal powers of natural agents _____________________128 Section 3.4 Aquinas vs. the creation of form ________________________________133 Section 3.5 Avicenna on the substantiality of form, matter and the composite_______137 Section 3.6 Aquinas and Avicenna on substantial generation ____________________143 Chapter 4 Suarez on substantial forms as efficient causes ___________________146 Section 4.1 Suarez on natural agents as causes of generation: introduction__________150 Section 4.2 The instrumental role of accidents in generation ____________________156 v Section 4.3 The influence of substantial forms in generation ___________________160 Section 4.4 The action of separated accidents _______________________________168 Section 4.5 Suarez on natural agents as causes of generation: conclusion___________170 Section 4.6 The late Medieval conception of substantial form ___________________172 Chapter 5 Descartes on the causal powers of bodies without substantial forms _ 181 Section 5.1 Scholastic debates about the efficient causality of substantial forms______185 Section 5.2 Descartes’ account of the causal powers of bodies___________________187 Section 5.3 Can Cartesian bodies have causal powers? ___________________________192 Section 5.4 Causal powers as properties _____________________________________200 Conclusion _________________________________________________________203 Bibliography ________________________________________________________207 vi Introduction Readers of Aristotle are familiar with his account of the four causes in Physics 2.3 and Metaphyiscs 5.2. In both of these texts, Aristotle identifies four principles through which we can grasp “both coming to be and passing away and every kind of natural change”.1 One is “that out of which a thing comes to be”, e.g., the marble of the statue; we call this the material cause.2 Another is the form or archetype of the thing made, which Aristotle identifies with the definition of its essence; in the case of a statue of the Virgin Mary, the formal cause is its Marian shape.3 The third is a cause “in the sense of end or that for the sake of which a thing is done”, e.g., the statue was made in order that we might revere her Holiness; we call this the final cause.4 Fourth is the “the primary source of the change or rest”, e.g., the sculptor who makes the statue; we call this the efficient cause.5 Medieval philosophers retain Aristotle’s four causes, but they modify his account of them and their relations with one another in various ways. This dissertation examines efficient causality in the work of three Medieval philosophers, namely, Avicenna, Aquinas and Suarez. In its final chapter, it relates Medieval debates about efficient causality to Descartes’ account of the causal powers of bodies. Medieval philosophers typically object to Aristotle’s definition of the efficient cause on the ground that it encompasses only agents of change. This objection seems odd, since Aristotle identifies and distinguishes his four causes in order that we may use them to understand “both coming to be and passing away and every
Recommended publications
  • Ibn Rushd's Response to Ibn Sina and Al
    HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 8 Original Research Ibn Rushd’s response to Ibn Sina and Al-Ghazali’s philosophical thoughts on cosmology Authors: This study is based on the many cosmological problems in Islam as aspects of thought that Taufiqurrahman receive serious attention. In fact, there are also many polemics of thought that occur amongst Taufiqurrahman1 R. Yuli Akhmad Hambali2 Muslim scholars, which can be divided into two main groups: traditionalists and rationalists. The traditionalists, represented by Al-Ghazali and the Ash’ariyah theologians, put forward Affiliations: their cosmological thinking on the principle of God’s absolute will, while the rationalists, 1Department of Aqidah dan Filsafat Islam, Faculty of especially those represented by Avicenna (Ibn Sina), proposed their cosmological thinking Ushuluddin, UIN Imam Bonjol based on the theory of emanation from Plotinus in terms of its creation and the concept of a Padang, Padang, Indonesia geocentric Ptolameus in terms of its structure. In this conflict of thought between the two groups, Averroes (Ibn Rushd) proposed a cosmological thought different from the two. This 2Department of Aqidah dan study seeks to elaborate on the thought of Ibn Rushd’s cosmology which is different from that Filsafat Islam, Faculty of Ushuluddin, UIN Sunan of Ibn Sina and Al-Ghazali. Gunung Djati Bandung, Bandung, Indonesia Contribution: This research provides a clear understanding of the cosmological thoughts put forward by earlier Muslim thinkers. In particular, it wants to bridge the differences regarding Corresponding author: the concept of cosmology as put forward by Ibn Sina and Al-Ghazali and how Ibn Rushd Taufiqurrahman Taufiqurrahman, bridges the two.
    [Show full text]
  • In Defense of the Development of Augustine's Doctrine of Grace By
    In Defense of the Development of Augustine’s Doctrine of Grace by Laban Omondi Agisa Submitted to the faculty of the School of Theology of the University of the South in Partial fulfillment of the requirements for the degree of Master of Sacred Theology January 2020 Sewanee, Tennessee Approved ____________________________ _______________ Adviser Date ____________________________ _______________ Second Adviser Date 2 DECLARATION I declare that this is my original work and has not been presented in any other institution for consideration of any certification. This work has been complemented by sources duly acknowledged and cited using Chicago Manual Style. Signature Date 3 ACKNOWLEDGEMENT My study of theology was initiated in 2009 by the then Provost of St. Stephens Cathedral, Nairobi, the late Ven. Canon John Ndung’u who was a great encouragement to me. This was further made possible through my bishop the Rt. Rev. Joel Waweru and the Rev. Geoffrey Okapisi who were sources of inspiration. My studies at Carlile College (Church Army Africa) and St. Paul’s University laid a strong theological foundation and I appreciate among others the influence of the Rev. Dr. John Kiboi who introduced me to Philosophy, Systematic Theology, Ethics, and African Christian Theology that eventually became the foundation for my studies at the University of the South. I also appreciate the encouragement of my lecturers Mrs. Tabitha Waweru and Dr. Scholarstica Githinji during my Study of Education at Kenya Technical Trainers College and at Daystar University respectively. My interest in this topic came as a result of many sittings with two professors at the University of the South, Dr.
    [Show full text]
  • Group Consciousness
    1 What is it like to be a group agent? Christian List June-July 20151 The existence of group agents is relatively widely accepted. Examples are corporations, courts, NGOs, and even entire states. But should we also accept that there is such a thing as group consciousness? In this paper, I give an overview of some of the key issues in this debate and sketch a tentative argument for the view that group agents lack phenomenal consciousness, contrary to a recent suggestion by Schwitzgebel (2015). In developing my argument, I draw on integrated information theory, a much-discussed theory of consciousness. I conclude by pointing out an implication of my argument for the normative status of group agents. 1. Introduction It is, by now, relatively widely accepted that suitably organized collectives can be intentional agents in their own right, over and above their individual members (see, e.g., French 1984; Rovane 1997; Pettit 2001, ch. 5, 2003; List and Pettit 2006, 2011; Tollefsen 2002, 2015; Tuomela 2013). 2 Examples of group agents include commercial corporations, collegial courts, non-governmental organizations, even states in their entirety. Like an individual human being, a group agent has purposes and intentions and pursues these through its actions. In doing so, it can be as rational as an individual rational agent, at least when we understand rationality in the way decision theorists do. For example, a firm’s behaviour in the market place can be well understood by modeling it as a rational utility maximizer, and corporations often fit the model of homo economicus better – and to a scarier extent – than most individual human beings do.
    [Show full text]
  • The Agency of Prayers and Their Benefit to the Dead: the Continuity of the Commemoration of the Sinful Dead, 400 - 1240
    Quidditas Volume 39 Article 5 2018 The Agency of Prayers and their Benefit ot the Dead: The Continuity of the Commemoration of the Sinful Dead, 400 - 1240 Stephanie Victoria Violette University of California, San Diego Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Violette, Stephanie Victoria (2018) "The Agency of Prayers and their Benefit ot the Dead: The Continuity of the Commemoration of the Sinful Dead, 400 - 1240," Quidditas: Vol. 39 , Article 5. Available at: https://scholarsarchive.byu.edu/rmmra/vol39/iss1/5 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Quidditas 39 80 The Agency of Prayers and their Benefit to the Dead: The Continuity of the Commemoration of the Sinful Dead, 400 - 1240 Stephanie Victoria Violette University of California, San Diego According to their hagiographies, medieval saints could cure or let languish the devoted followers of their cults. Humans were at their mercy, and of course by extension at God’s mercy. For the ordinary dead, however, these roles were re- versed. In Late Antiquity, Augustine of Hippo’s De cura pro mortuis gerenda re- veals the belief that the living had the power to aid their deceased loved ones, as well as the anxieties theologians had about the place of commemoration within a Christian framework.
    [Show full text]
  • Theorizing Agency Susan Carle
    American University Law Review Volume 55 | Issue 2 Article 1 2005 Theorizing Agency Susan Carle Follow this and additional works at: http://digitalcommons.wcl.american.edu/aulr Part of the Agency Commons, Ethics and Professional Responsibility Commons, Legal History, Theory and Process Commons, and the Politics Commons Recommended Citation Carle, Susan. “Theorizing Agency.” American University Law Review 55, no.2 (December 2005): 307-387. This Article is brought to you for free and open access by the Washington College of Law Journals & Law Reviews at Digital Commons @ American University Washington College of Law. It has been accepted for inclusion in American University Law Review by an authorized administrator of Digital Commons @ American University Washington College of Law. For more information, please contact [email protected]. Theorizing Agency Abstract Progressive legal scholars today exhibit contrasting views on the scope of legal actors' agency in making "choices" about how to lead their lives. Feminist legal scholar Joan C. Williams, for example, challenges claims that women who leave the paid workforce to stay home with children have made a voluntary choice to take this path. Critical race scholar Ian Haney López, on the other hand, argues that the social construction of racial identity occurs precisely through the many voluntary choices members of both subordinated and dominant racial groups make about matters that implicate racial meanings. Williams contests the idea of voluntary choice; Haney López embraces it. These different viewpoints highlight the need for further work in legal theory on how to theorize human agency that is, the power of persons, at the individual or collective levels, to develop and achieve creative goals and to act effectively or bring about change within their the social environments in light of those goals.
    [Show full text]
  • Peirce, Pragmatism, and the Right Way of Thinking
    SANDIA REPORT SAND2011-5583 Unlimited Release Printed August 2011 Peirce, Pragmatism, and The Right Way of Thinking Philip L. Campbell Prepared by Sandia National Laboratories Albuquerque, New Mexico 87185 and Livermore, California 94550 Sandia National Laboratories is a multi-program laboratory managed and operated by Sandia Corporation, a wholly owned subsidiary of Lockheed Martin Corporation, for the U.S. Department of Energy’s National Nuclear Security Administration under Contract DE-AC04-94AL85000.. Approved for public release; further dissemination unlimited. Issued by Sandia National Laboratories, operated for the United States Department of Energy by Sandia Corporation. NOTICE: This report was prepared as an account of work sponsored by an agency of the United States Government. Neither the United States Government, nor any agency thereof, nor any of their employees, nor any of their contractors, subcontractors, or their employees, make any warranty, express or implied, or assume any legal liability or responsibility for the accuracy, completeness, or usefulness of any information, apparatus, product, or process disclosed, or represent that its use would not infringe privately owned rights. Reference herein to any specific commercial product, process, or service by trade name, trademark, manufacturer, or otherwise, does not necessarily con- stitute or imply its endorsement, recommendation, or favoring by the United States Government, any agency thereof, or any of their contractors or subcontractors. The views and opinions expressed herein do not necessarily state or reflect those of the United States Government, any agency thereof, or any of their contractors. Printed in the United States of America. This report has been reproduced directly from the best available copy.
    [Show full text]
  • OPUS IMPERFECTUM AUGUSTINE and HIS READERS, 426-435 A.D. by MARK VESSEY on the Fifth Day Before the Kalends of September [In
    OPUS IMPERFECTUM AUGUSTINE AND HIS READERS, 426-435 A.D. BY MARK VESSEY On the fifth day before the Kalends of September [in the thirteenth consulship of the emperor 'Theodosius II and the third of Valcntinian III], departed this life the bishop Aurelius Augustinus, most excellent in all things, who at the very end of his days, amid the assaults of besieging Vandals, was replying to I the books of Julian and persevcring glorioi.islyin the defence of Christian grace.' The heroic vision of Augustine's last days was destined to a long life. Projected soon after his death in the C,hronicleof Prosper of Aquitaine, reproduccd in the legendary biographies of the Middle Ages, it has shaped the ultimate or penultimate chapter of more than one modern narrative of the saint's career.' And no wonder. There is something very compelling about the picture of the aged bishop recumbent against the double onslaught of the heretical monster Julian and an advancing Vandal army, the ex- tremity of his plight and writerly perseverance enciphering once more the unfathomable mystery of grace and the disproportion of human and divine enterprises. In the chronicles of the earthly city, the record of an opus mag- num .sed imperfectum;in the numberless annals of eternity, thc perfection of God's work in and through his servant Augustine.... As it turned out, few observers at the time were able to abide by this providential explicit and Prosper, despite his zeal for combining chronicle ' Prosper, Epitomachronicon, a. 430 (ed. Mommsen, MGH, AA 9, 473). Joseph McCabe, .SaintAugustine and His Age(London 1902) 427: "Whilst the Vandals thundered at the walls Augustine was absorbed in his great refutation of the Pelagian bishop of Lclanum, Julian." Other popular biographers prefer the penitential vision of Possidius, hita Augustini31,1-2.
    [Show full text]
  • Can Augustine Offer Any Insight on Vocation? Megan Devore
    “The Labors of our Occupation”: Can Augustine Offer Any Insight on Vocation? Megan DeVore Megan DeVore is Associate Professor of Church History and Early Christian Studies in the Department of Theology, School of Undergraduate Studies at Colorado Christian University, Lakewood, Colorado. She earned her PhD specializing in Early Christianity from the University of Wales Trinity Saint David in the United Kingdom. Dr. DeVore is a member of the North American Patristic Society, the American Society of Church History, the Society of Biblical Literature, the Evangelical Theological Society, and the American Classical League. Around the year 401, a curious incident transpired near Roman Carthage. A cluster of nomadic long-haired monks had recently wandered into the area, causing a stir among locals. These monks took the gospel quite seriously; that is, they lived very literally one part of a gospel, “Consider the birds of the air, for they neither sow, nor reap, nor gather into barns … Consider the lilies of the field, how they grow: they labor not” (Matt 6:26-29). They were apparently not only shunning all physical labor on behalf of medita- tive prayer, but they were also (at least according to Augustine’s depiction of the situation) imposing such unemployment upon others, namely local barbers. In response, Augustine penned a unique pamphlet. It takes the form of a retort, but as it unfolds, a commentary on the dignity and duty of work emerges—manual labor, in itself significant, as well as “the labors of our occupation” (labores occupationem nostrarum) and “labor according to our rank and duty” (pro nostro gradu et officio laborantibus, De Op.
    [Show full text]
  • An Investigation Into a Postmodern Feminist Reading of Averroës
    Journal of Feminist Scholarship Volume 10 Issue 10 Spring 2016 Article 5 Spring 2016 Bodies and Contexts: An Investigation into a Postmodern Feminist Reading of Averroës Reed Taylor University of Arkansas at Little Rock Follow this and additional works at: https://digitalcommons.uri.edu/jfs Part of the Feminist, Gender, and Sexuality Studies Commons, Law and Gender Commons, and the Women's History Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Taylor, Reed. 2018. "Bodies and Contexts: An Investigation into a Postmodern Feminist Reading of Averroës." Journal of Feminist Scholarship 10 (Spring): 48-60. https://digitalcommons.uri.edu/jfs/vol10/ iss10/5 This Article is brought to you for free and open access by DigitalCommons@URI. It has been accepted for inclusion in Journal of Feminist Scholarship by an authorized editor of DigitalCommons@URI. For more information, please contact [email protected]. Taylor: Bodies and Contexts Bodies and Contexts: An Investigation into a Postmodern Feminist Reading of Averroës Reed Taylor, University of Arkansas at Little Rock Abstract: In this article, I contribute to the wider discourse of theorizing feminism in predominantly Muslim societies by analyzing the role of women’s political agency within the writings of the twelfth-century Islamic philosopher Averroës (Ibn Rushd, 1126–1198). I critically analyze Catarina Belo’s (2009) liberal feminist approach to political agency in Averroës by adopting a postmodern reading of Averroës’s commentary on Plato’s Republic. A postmodern feminist reading of Averroes’s political thought emphasizes contingencies and contextualization rather than employing a literal reading of the historical works.
    [Show full text]
  • A Response to Hattab and Menn
    On Laws and Ends: A Response to Hattab and Menn Dennis Des Chene Johns Hopkins University From the topics discussed by Hattab and Menn, I examine two of special im- portance. The ªrst is that of active powers: does the Cartesian natural world contain any, or is the apparent efªcacy of natural agents always to be re- ferred to God? In arguing that it is, I consider, following Hattab, Descartes characterization of natural laws as secondary causes. The second topic is that of ends. Menn argues, and I agree, that in late Aristotelianism Aris- totles own conception of an art in things has been abandoned. The point is reinforced when one considers the general divine ends which must be in- voked in cases of aborted action. In them no individual agent attains its end. Yet Nature as a whole continues to act toward ends. I suggest that those general ends, to which Suárez, for example, refers, may have served later philosophers, especially Malebranche, in combining the Cartesian notion of law with a teleological interpretation of nature that Descartes, for his part, rejected. In the transition from Aristotelian natural philosophymore speciªcally, that version which Menn calls liberal Jesuit Scholasticismto the mechanistic philosophy of the new science, two questions are of funda- mental importance in the explanation of natural events and our relation to them as knowing subjects and as agents. The ªrst is that of agency, the second that of the laws of nature. The Aristotelian philosophy takes natu- ral change to be the work of active powers in nature itself, in which God concurs.
    [Show full text]
  • The Metaphysics of Agency: Avicenna and His Legacy
    The Metaphysics of Agency: Avicenna and his Legacy by Kara Richardson A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Philosophy University of Toronto ©Copyright by Kara Richardson 2008 The Metaphysics of Agency: Avicenna and his Legacy Doctor of Philosophy, 2008 Kara Richardson Department of Philosophy University of Toronto Abstract This dissertation begins with the Islamic philosopher Avicenna, who transforms Aristotle’s conception of the efficient cause in the Metaphysics of his Shifā’. Its first goal is to examine the arguments which constitute Avicenna’s metaphysical account of agency. Its second goal is to examine Scholastic disputes about the causal powers of natural agents that arise in connection with his view. In its final chapter, it relates Medieval debates about efficient causality to Descartes’ account of the causal powers of bodies. One of the original features of Avicenna’s account of agency is his argument for the claim that the existence of contingent things requires an efficient cause. This aspect of his view was influential in the Latin West. Avicenna also holds that the cause of the existence of contingent things is an incorporeal principle, which he describes as an agent who “bestows forms”. I argue that Avicenna fails to resolve the tension between this claim and his commitment to an Aristotelian account of generation. This failure sets the stage for Avicenna’s role in Scholastic disputes about the causal powers of natural agents in cases of generation. Both Aquinas and Suarez attribute to Avicenna the view that generation requires the creation of form.
    [Show full text]
  • Introduction: Modern Arab-Islamic Scholarship on Ethics a Reflective Contextualization
    Introduction: Modern Arab-Islamic Scholarship on Ethics A Reflective Contextualization Mohammed Hashas and Mutaz al-Khatib The question whether there are theories in Islamic ethics1 does not differ much from the similar question whether there is an Islamic philosophy.This issue was first raised by some 18th and 19th century European Orientalists—à la Johann Jakob Brucker (1696–1770), Wilhelm Gottlieb Tennemann (1761–1819), and Ern- est Renan (1823–1892) (ʿAbd al-Rāziq [1944] 2011, 8)—and has been revisited by a number of ongoing studies, particularly since the modern edition and public- ation of various manuscripts originally written in the classical period (before the 19th century) by various Muslim and non-Muslim scholars in and from different Islamic contexts—the Arabic, Persian, Ottoman, Indian and Malay contexts—where philosophy did not die out as a discipline, as the claim has gone for some good time (El-Rouayheb and Schmidtke 2017, 1–7). A review of classical Qurʾanic exegeses shows that neither the exegets have been concerned with building theories of ethics based on the Qurʾan (al-Khaṭīb 2017), nor have Muslim scholars in general, even though the sacred text is all about ethics (Rah- man 1982, 154–155). It was the challenge of modernity that required revisiting the Islamic tradition in search of Islamic philosophy, or Arab(ic) philosophy as some prefer to call it (Ṣalībā 1989, 9–11). The avant-guardist thinkers of the so-called Arab-Islamic nahḍa (awakening or renaissance) of the 19th century, like Rifaʿa Rafiʿ al-Tahtawi (1801–1873), Jamal al-Din al-Afghani (1838–1897) and Muhammad Abduh (1849–1905), did not deal with this question of ethics as contemporary scholars do.
    [Show full text]