Physics and God
The influence of Muslim and Jewish thinkers on the sciences and philosophy of Latin West. The physic theories of the beginning of the universe, relationship between God and the created order of things. The role of Greek science in Islamic culture.
| Рубрика | Иностранные языки и языкознание |
| Вид | эссе |
| Язык | английский |
| Дата добавления | 24.06.2010 |
| Размер файла | 68,9 K |
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43 “In one fell swoop, Aquinas has succeeded in restoring the primacy Aristotle intended for individual existing things, by linking them directly to their creator and by granting Avicenna's `distinction' an unequivocal ontological status. Yet as should be clear, this is more than a development of Avicenna; it is a fresh start requiring a conception of existing that could no longer be confused with an accident, and which has the capacity to link each creature to the gratuitous activity of a free creator. Only in such a way can the radical newness of the created universe find coherent expression, for the existing `received from God' will be the source of all perfections and need not presume anything at all -- be it matter or `possibles.'“ David Burrell, “Aquinas and Islamic and Jewish Thinkers,” op. cit., pp. 69-70.
44 Avicenna, in his philosophic argumentation, “fused the Aristotelian metaphysics of self- sufficiency with the monotheistic metaphysics of contingency. . . .” Goodman, Avicenna, op. cit., p. 63.
45 See Emil l. Fackenheim, “The Possibility of the Universe in Al-Farabi, Ibn Sina, and Maimonides,” in Proceedings of the American Academy of Jewish Research, Vol. xvi (1947), pp. 39-70; George F. Hourani, “Ibn Sina on Necessary and Possible Existence,” in Philosophical Forum, 4 (1972), pp. 74-86
46 “It was at this juncture between the Aristotelian givenness and the Scriptural gift of being that Ibn Sina created a third major option in metaphysics, subsuming the creationist contingency of the kalam and the essentialist eternalism of Aristotle. Ibn Sina's cosmos, in contrast with Aristotle's, was contingent. But, by contrast with the cosmos of the kalam, its contingency did not negate natural necessity, or the efficacy of natural causes and potentialities, including human actions and dispositions. . . . Finite things were contingent in themselves but necessary with reference to their causes and ultimately to God, who is the Cause of causes. Thus the natural order retains its integrity and the continuity of its categories -- time, space, causality, the wholeness of human intelligence, and moral sense.” Goodman, Avicenna, p. 74.
47 al-Ghazali, Munqidh, quoted in L.E. Goodman, An Introduction to Medieval Islamic Philosophy, pp. 20-21.
48 Tahafut al-Falasifah, discussions 1-4. Goodman summarizes al-Ghazali's central point: “The philosophers [like Avicenna] wanted to show the world's timeless dependence upon God, but the idea of timelessness demands that of self-sufficiency, and Ibn Sina's conception of creation as contingent in itself and necessary with reference to its cause only papers over a contradiction.” Goodman, op. cit., p. 83.
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