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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Ibn Kammuna (d. )
It gives considerably more space to criticism of the sacred scriptures of the two ‘daughter religions’ than to the Torah, and it dwells on sectarian and other internal differences in Christianity and Islam but not in Judaism – although elsewhere Ibn Kammuna wrote an entire treatise on the differences between Rabbanites and Karaites.
On the Knowledge of the Celestial Bodies: Tajriba is the most usual justification for the knowledge claimed by astrologers and alchemists. One-quarter of his short ethical-philosophical It is thus striking that he does not employ the technical term hads in the course of his exposition, or, indeed, anywhere at all in these two writings. He concludes that we are still in need of a reliable edition.
For a preliminary study, see Langemann ; the titles of this book are discussed in the final sections below. Second, it offered a way to account for great scientific acumen. The final version with only a few minor revisions will soon go to press, to appear in a volume in memory of Hossein Ziai.
Ibn Kammuna (d. 1284)
First of all, hads offered an analogy to prophecy; no other phenomenon from the world of humans, extraordinary as it may be, seemed as close to prophetic revelation. Ibn Kammuna offers his own interpretation of the story of Ibn Sina’s Salman and Absal the former symbolizes the rational soul, the latter the speculative intellect and offers other kammunw insights into the gnosis which Ibn Sina sketches in the third part of the book.
Following iibn Thread of Intuition 5. At the very least, this shall afford us a glimpse at the way Ibn Kammuna handles a key notion of psychology, epistemology, and the theory of prophecy, in various literary formats.
Several paradoxes are associated with Ibn Kammuna, and these continue to exercise Iranian thinkers down to the present. The next next three sections examine the most important prophetic traditions: We examine first the theoretical discussions following Langermann— Writings Kammmuna latest studies on Ibn Kammuna have focused mainly on his psychology; his writings and doctrines in that field will be discussed below.
Ziai, H,Knowledge and IlluminationAtlanta: Dhawq is a Sufi term and refers to a usually fleeting, intense religious experience, which leaves the adept knowing something more than he kajmuna beforehand.
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.
This paper was presented at the international symposium entitled Avicenna Reloaded: As for metaphysics and psychology, we conclude by means of hads that intellect is more perfect than soul [ed. Ibn Kammuna raises none of the ostensible contradictions that so troubled Ibn Sina, al-Ghazali, and Maimonides.
His fusion of the Halevi’s chronicle of divine revelation from Adam onwards with Maimonides’ rationalistic explanation of the ancient Israelite temple cult is not attested from other sources.
Of the major writings of ‘Izz al-Dawla Sa’d bin Mansur ibn Kammuna, only the two that compare the views of religious communities have been published thus far.
Conference on ‘Ilm Adelaide, July Sign in Create an account. Yet in the pietistic writings, where one would expect to find the usual Sufi term, dhawq is not employed.
Ibn Kammuna – Wikipedia
Just how much Jewish ethics, biblical, rabbinic, and medieval, Ibn Kammuna has included is difficult to determine. The Hebrew University Magnes Press. A series of generally facile arguments are given for the existence of God and his attributes. As such its function in science is very much the same as its function in explaining religious inspiration and prophecy.
Earlier attempts to explain the phenomenon of prophecy in terms of the then-accepted workings of the human psyche, for example, that of Maimonides, found analogous or proto-prophetic symptoms in two types of human inspiration. Evaluation and Image in Modern Scholarship 4. Ibn Kammuna wrote a much shorter treatise on the differences between the two main Jewish groupings, Rabbinites and Karaites English translation by Nemoy.
Although it is repeatedly invoked as the source for scientific knowledge, hads is not a tool of scientific inquiry, but rather a way of explaining, post factohow a thinker hit upon the solution to a difficult problem. In addition, he emphasizes here that the fruits of this special type of knowledge can be fully appreciated only by someone who has experienced them.
Mirror Sites View this site from another server: Joep Lameer scoured all three editions and published a thirty page review This is an automatically generated and experimental page If everything goes well, this page should display the bibliography of the aforementioned article as it appears in the Stanford Encyclopedia of Philosophy, but with links added to PhilPapers records and Google Scholar for your convenience.
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:.
Whether the syllogism is productive, and, in general, just how well Ibn Kammuna has succeeded in answering the modern critics of Avicenna, remain open questions; see Muhlethaler for full discussion. Animals other than man have a rational soul; this ties in to the question of metemsomatosis.
Ibn Kammuna was certainly born into a Jewish family. The conundrum reverberated in the work of the following generations. Remember me on this computer. This approach is totally at odds with the Aristotelianism that, in all of its flavors, was the foundation of Islamic philosophies. We cite here the most important works, mainly in English. 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.
Hence both hads and tajriba aim to function as sources for hidden knowledge within scientific systems that are based upon ultimately Aristotelian logic. In practice, though, it had much wider application and less precise definition. There is little difference between the ideas expressed in these two treatises and those in the other writings. 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: It suggests that the book displays an original concatenation rather than an empirical study of views then normative in the three communities.