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Avicenna’s Impact on Medieval Western Jewish Philosophy and Avicennaism

Yıl 2022, , 1091 - 1109, 15.12.2022
https://doi.org/10.18505/cuid.1139957

Öz

The translation process from Arabic to Hebrew, which started in the XIth century and accelerated in the first quarter of the XIIth century, continued until the end of the XVIth century. In this period, the philosophical and theological works of prominent Muslim philosophers such as Fārābī, Avicenna, Ghazālī, and Averroes were translated directly or through intermediary languages into Hebrew. In this translation process, Jewish scholars and translators who knew Arabic, on the one hand, translated the works they chose from different fields into Hebrew; on the other hand, they played a facilitating role in meeting the Jewish scholars with the heritage of Islamic thought with the Hebrew works they wrote using Arabic works. Because of the limited number of works translated into Hebrew, the prevalence and influence of Avicenna's philosophical views among Jewish scholars are more limited than that of the Latin translation process, yet his impact on Jewish scholars on different philosophical issues is undisputed. It would not be correct to limit Avicenna's influence and prevalence among Jewish scholars to only the translation of his works into Hebrew, mentioning his name directly in the works of Jewish thinkers and quoting directly from his related works. Considering the similarity of views, concepts, and styles between Jewish thinkers and Avicenna on philosophical and theological issues, it can be argued that a movement called Jewish Avicennaism emerged. However, this movement is not as strong and widespread as Latin Avicennaism. Avicenna's influence among Jewish thinkers was in the form of criticism and rejection as well as adopting the philosopher's views to their philosophical system, similar to those of the Latin thinkers. In this study, I will discuss Avicenna’s role in and contribution to the development of Jewish philosophical and theological thought between the XII-XIVth centuries, a topic that has not been sufficiently addressed in Turkish. After giving general information about the translation process of Avicenna's works into Hebrew, I will try to find the answer to why all or at least essential works of Avicenna were not translated into Hebrew. Then, I will try to determine the impact of Avicenna's intellectual legacy on Jewish thinkers by dividing them into three different periods through concrete examples. The study revealed that although Jewish scholars defend similar teachings to Avicenna's views, they do not mention Avicenna's name and works in their works due to different reasons and concerns, making it difficult to determine the source of their opinions. In addition, the wrong attribution of some Avicenna’s philosophical teachings to Aristotle, negatively affected the recognition and spread of the philosopher's views. Based on these, it is not correct to conclude that his philosophical views were not known, adopted or influenced by Jewish thinkers. On the contrary, when the course of Avicenna's thoughts among Jewish thinkers is examined, it can be said that there are two types of Avicenna understanding in general. The first of these is those who read Avicenna’s works and adopt his philosophical views and make direct references to his work. Quoting Avicenna's views directly in their works revealed that the views among Jewish thinkers, whose belonging is unknown, belong to Avicenna. Secondly, they are Jewish thinkers with eclecticist approaches, who quote and use some of Avicenna's views on issues that they see as compatible and consistent with their philosophical views. They used the arguments and doctrines of Avicenna, whose views they partially knew, as an alternative or starting point against the opinions of the scholars they wanted to criticize or reject.

Kaynakça

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Orta Çağ Batı Yahudi Felsefî Düşüncesinde İbn Sînâ’nın Etkisi ve İbn Sînâcılık

Yıl 2022, , 1091 - 1109, 15.12.2022
https://doi.org/10.18505/cuid.1139957

Öz

yüzyılda başlayan özellikle de XII. yüzyılın ilk çeyreğinde hızlanan Arapçadan İbraniceye tercüme süreci XVI. yüzyılın sonlarına kadar devam etmiştir. Bu süreçte Fârâbî, İbn Sînâ, Gazzâlî ve İbn Rüşd gibi önde gelen Müslüman filozofların felsefe ve teolojiye dair eserleri doğrudan ya da aracı diller üzerinden İbraniceye tercüme edilmiştir. Bu tercüme sürecinde Arapça bilen Yahudi düşünür ve mütercimler bir yandan farklı alanlardan seçtikleri eserleri İbraniceye tercüme ederken, diğer yandan da Arapça eserlerden yararlanarak yazdıkları İbranice eserleriyle Yahudi düşünürlerin İslam düşünce mirasıyla tanışmalarında kolaylaştırıcı rol oynamışlardır. Sınırlı sayıda eseri İbraniceye tercüme edilmesi nedeniyle İbn Sînâ’nın felsefî görüşlerinin Yahudi düşünürleri arasındaki yaygınlığı ve etkisi, Latinceye tercüme süreci ve Latin düşünürleri üzerindeki etkisine nazaran daha sınırlı olsa da onun farklı felsefî meselelerde Yahudi düşünürler üzerindeki etkisi tartışmasızdır. İbn Sînâ’nın etkisi ve Yahudi düşünürler arasındaki yaygınlığını, sadece eserlerinin İbraniceye tercümesi, Yahudi düşünürlerin eserlerinde doğrudan isminin zikredilmesi ve ilgili eserlerinden doğrudan alıntı yapılmasıyla sınırlandırmak doğru olmayacaktır. Yahudi düşünürler ile İbn Sînâ’nın felsefî ve teolojik meselelerdeki/problemlerdeki görüş, kavram ve üslup benzerlikleri esas alındığında Latin düşünürleri arasındaki bir Latin İbn Sînâcılığı kadar güçlü ve yaygın bir akım olmasa da Yahudi İbn Sînâcılığı denilebilecek bir akımdan bahsedilebilir. Yahudi düşünürler ile İbn Sînâ’nın felsefî ve teolojik meselelerdeki/problemlerdeki görüş, kavram ve üslup benzerlikleri esas alındığında Latin düşünürleri arasındaki bir Latin İbn Sînâcılığı kadar güçlü ve yaygın bir akım olmasa da Yahudi İbn Sînâcılığı denilebilecek bir akımdan bahsedilebilir. İbn Sînâ’nın Yahudi düşünürler arasındaki etkisi, Latin düşünürlerindekine benzer şekilde filozofun görüşlerini benimseme ve kendi felsefî sistemine uyarlama şeklinde olduğu kadar eleştirme ve reddetme şeklinde de olmuştur. Biz bu çalışmamızda, Türkçede genelde ihmal edilmiş, yeteri kadar ele alınmamış olan İbn Sînâ’nın XII. - XIV. yüzyıllar arasında Yahudi düşüncesinin gelişiminde nasıl bir rol oynadığı, onları hangi felsefî ve teolojik meselelerde etkilediği hususunu ele alacağız. Bunu yapabilmek için İbn Sînâ’nın eserlerinin İbraniceye tercüme sürecine dair genel bilgi verdikten sonra İbn Sînâ’nın eserlerinin tamamının ya da en azından önemli eserlerinin neden İbraniceye tercüme edilmediği sorusunun yanıtını bulmaya çalışacağız. Daha sonra da İbn Sînâ’nın düşünsel mirasının Yahudi düşünürler üzerindeki etkisini, üç farklı döneme ayırarak somut örnekler üzerinden tespit etmeye çalışacağız. Bu çalışmayla, Yahudi düşünürlerin İbn Sînâ’nın görüşlerine benzer öğretileri savunmalarına rağmen farklı gerekçe ve kaygılardan dolayı eserlerinde İbn Sînâ’nın adını ve eserlerini zikretmemelerinin görüşlerinin kaynağının tespitini güçleştirdiğini fark ettik. Ayrıca İbn Sînâ’nın ismiyle özdeşleşen bazı felsefî öğretilerin yanlış şekilde Aristoteles’e atfedilmesinin de filozofun görüşlerinin aidiyeti bilinerek yaygınlaşmasını olumsuz yönde etkilemiştir. Bu nedenlerden dolayı İbn Sînâ’nın felsefî görüşlerinin Yahudi düşünürleri arasında yaygınlaşması ve kendisine atfen bilinmesini sınırlandırmıştır. Bu olumsuz etkenler ve filozofun eserlerinin çok azının İbraniceye tercüme edilmesinden hareketle, felsefî görüşlerinin Yahudi düşünürlerce bilinmediği, benimsenmediği ya da onları etkilemediği şeklinde bir sonuca varmak doğru değildir. Aksine İbn Sînâ’nın Yahudi düşünürleri arasındaki düşüncelerinin seyri irdelendiğinde genel anlamda iki tür İbn Sînâcı anlayışın olduğu söylenebilir. Bunların ilki, İbn Sînâ’nın eserlerini okuyan ve felsefî görüşlerini benimseyenler, eserlerinde İbn Sînâ’nın adını zikrederek ilgili eserine doğrudan referansta bulunlardır. Bu düşünürler eserlerinde İbn Sînâ’nın adını zikrederek ilgili eserine doğrudan referansta bulunarak alıntılamışlardır. Kaleme aldıkları eserlerinde doğrudan İbn Sînâ’nın görüşlerini kaynağından filozofun ismini zikrederek alıntılamaları, Yahudi düşünürler arasında aidiyeti bilinmeyen veya yanlış bilinen görüşlerin aslında İbn Sînâ’ya aidiyetlerinin ortaya çıkmasını sağlamışlardır. İkincisi de İbn Sînâ’nın görüşlerinin bazılarını, kendi felsefî görüşleriyle uyumlu ve tutarlı gördükleri meselelerde alıntılayan ve kullanan eklektikçi yaklaşımlara sahip Yahudi düşünürlerdir. Bu düşünürler, filozofun görüşlerini doğrudan alıntılamak, ismini zikretmek ve onun görüşlerinin müdafiliğini yapmaktan ziyade dolaylı kaynaklardan İbn Sînâ’nın doktrinlerinden haberdar olmuşlardır. Bu tür düşünürlerin görüşlerini kısmen bildikleri İbn Sînâ’nın argümanlarını ve doktrinlerini eleştirmek ya da reddetmek istedikleri düşünürlerin görüşlerine karşı bir alternatif ya da hareket noktası olarak kullanmışlardır.

Kaynakça

  • Akdağ, Özcan. “Fârâbî’nin İbn Meymun’a Etkisi: Metin Karşılaştırma”. Bilimname. 43/3 (2020), 365-379.
  • Akdağ, Özcan. “XIII. Yüzyıl Avrupa’sında Gazâlî İmajı”. Bilimname 34 (2017), 499-510.
  • Arvide Cambra, Luisa Maria. “The Edtions and the Translations of Avicenna’s Canon of Medicine”. Journal of Advances in Humanities 4/1 (2016), 423-430.
  • Avicenna - Rahman, Fazlur. Avicenna’s Psychology: An English translation of Kitāb al-Najāt, book II, chapter VI, with historico-philosophical notes and textual improvements on the Cairo edition. Westport, Conn: Hyperion Press, 1981.
  • Az, Mehmet Ata. “İbn Sînâ’nın Eserlerinin Latinceye Tercüme Süreci ve Latin İbn Sînâcılığı (Avicennaism)”. Felsefe Dünyası 2/74 (2021), 27-57.
  • Az, Mehmet Ata. İlahî Basitlik Bağlamında Tanrı’nın Bilinebilirliği İbn Sînâ ve Thomas Aquinas Örneği. Ankara: Otto Yayın, 2017.
  • Bağdadî, Ebu’l-Berekât el-. Kitâbu’l-Muteber. Haydarabad, ts.
  • Berzin, Gabriella. Avicenna in medieval Hebrew translation: Ṭodros Ṭodrosi’s translation of Kitāb al-Najāt, on psychology and metaphysics. Leiden; Boston: Brill, 2015.
  • Corbin, Henry. Avicenna and the Visionary Recital: (Mythos Series). Princeton University Press, 1990.
  • Davidson, Herbert A. Alfarabi, Avicenna, and Averroes on intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect. New York: Oxford University Press, 1992.
  • Davidson, Herbert Alan. Moses Maimonides: The Man and His Works. New York: Oxford Univ. Press, 2004.
  • Elgrably-Berzin, Gabriella. “Shem Ṭov ben Joseph Ibn Falaquera and Ṭodros Ṭodrosi: Two Translators of a Similar Text”. Avicenna in Medieval Hebrew Translation. 131-156. Brill, 2015.
  • Fidora, Alexander vd. (ed.). “The Medieval Hebrew Translations of Dominicus Gundissalinus”. Latin into Hebrew: Texts and Studies. 19-45. Brill, 2013.
  • Fontaine, Resianne. In Defence of Judaism: Abraham Ibn Daud: Sources and Structures of ha-Emunah ha-Ramah. Assen/Maastricht: Netherlands: Van Gorcum, 1990, 26.
  • Freudenthal, Gad. “Samuel Ibn Tibbon’s Avicennian Theory of an Eternal World”. Aleph: Historical Studies in Science and Judaism 8 (2008), 41-129.
  • Freudenthal, Gad. “The Medieval Hebrew Reception of Avicenna’s Account of the Formation and Perseverance of Dry Land: Between Bold Naturalism and Fideist Literalism”. The Arabic, Hebrew and Latin Reception of Avicenna’s Physics and Cosmology. ed. Dag Nikolaus Hasse - Amos Bertolacci. 269-312. De Gruyter, 2018.
  • Freudenthal, Gad - Zonta, Mauro. “Avicenna Among Medieval Jews the Reception of Avicenna’s Philosophical, Scientific and Medical Writings in Jewish Cultures, East and West”. Arabic Sciences and Philosophy 22/2 (2012), 217-287.
  • Gabriella, Berzin. The medieval Hebrew version of psychology in Avicenna’s Salvation (al-Najāt). Harvard University., Ph.D., 2010.
  • Glasner, Ruth. “The Hebrew Version of De celo et mundo Attributed to Ibn Sīnā”. Arabic Sciences and Philosophy 6/1 (1996), 89-112.
  • Gundissalvi, Dominicus. The Treatise De anima of Dominicus Gundissalinus. ed. J.T. Muckle, 1940. Gutas, Dimitri. “Avicenna’s Eastern (‘Oriental’) Philosophy: Nature, Contents, Transmission”. Arabic Sciences and Philosophy 10/2 (Eylül 2000), 159-180.
  • Halevi, Judah. The Kuzari: Kitab al Khazari: An Argument for the Faith of Israel. New York: Schocken Books, 1964. Harvey, Steven. “Avicenna’s Influence on Jewish Thought: Some Reflections”. Avicenna and his legacy: a golden age of science and philosophy. ed. Y. Tzvi Langermann. 327-340. Cultural encounters in late antiquity and the Middle Ages, v. 8. Turnhout: Brepols, 2009.
  • Harvey, Steven. “Did Maimonides’ Letter to Samuel Ibn Tibbon Determine Which Philosophers Would Be Studied by Later Jewish Thinkers?” The Jewish Quarterly Review 83/1/2 (Temmuz 1992), 51.
  • Harvey, Steven (ed.). “Shem-Tov ibn Falaquera’s De’ot ha-Filosofim: Its Sources and Use of Sources”. The Medieval Hebrew Encyclopedias of Science and Philosophy: proceedings of the Bar-Ilan University conference. 211-247. Amsterdam studies in Jewish thought, v. 7. Dordrecht; Boston: Kluwer Academic Publishers, 2000.
  • Harvey, Steven. “Why Did Fourteenth-Century Jews turn to Alghazali’s Account”. Jewish Quarterly Review 91 (2001), 359-376.
  • Hasse, Dag Nikolaus. Avicenna’s De Anima in the Latin West: The Formation of a Peripatetic Philosophy of the Soul 1160-1300. ed. Aragno Quiviger. London: Turin: Warburg Institute ; N. Aragno.
  • Hasse, Dag Nikolaus - Amos Bertolacci (ed.). The Arabic, Hebrew and Latin reception of Avicenna’s “Metaphysics”. Berlin ; Boston: De Gruyter.
  • Hasse, Dag Nikolaus - Amos Bertolacci (ed.). The Arabic, Hebrew and Latin Reception of Avicenna’s Physics and Cosmology. De Gruyter, 2018.
  • Hughes, Aaron W. “Parallelism between Avicenna’s Hayy ibn Yaqzan and Ibn Ezra’s Hay ben Meqitz”. A history of Jewish-Muslim Relations: from the Origins to the Present Day. ed. Abdelwahab Meddeb. 853-855, 2013.
  • Ibn Falaquera, Shem Tov Ben. Falaquera’s Book of the Seeker (Sefer ha-Mavakkash. çev. M. Herschel Levine. New York: Yeshiva University Press, 1976.
  • Ibn Kammūnah, Saʻd ibn Manṣūr. Ibn Kammūna’s Examination of the three faiths: a thirteenth-century essay in the comparative study of religion. çev. Moshe Perlmann. Berkeley: University of California Press, 1971.
  • Ibn Kemmune, Sa’d ibn Mansûr. The Arabic Treatise on Immortality of the Soul. çev. Leon Nemoy. New Haven: Yale University Library, 1944.
  • İbn Kemmune. “The Arabic Treatise on Immortality of the Soul”. Ignace Goldziher Memorial Volume. II/83-99. Jarusalem, 1958.
  • ibn Sînâ. “el-Adhaviyye fi’l-Me‘âd”. Felsefe ve Ölüm Ötesi: İbn Sina, Gazzâlî, İbn Rüşd, Fahreddin Râzî. ed. Mahmut Kaya. 1-46. İstanbul: Klasik, 2. Basım, 2013.
  • Ibn Tufayl, Muhammad ibn `Abd al-Malik, İbn Sînâ. Hayy Ibn Yakzan. çev. Ö. Özburun Özburun - Şehabettin Yalçın. Istanbul: Insan Yayınları, 2000.
  • İbn Sînâ. A Compendium on the Soul. çev. Edward Abbott van Dyck. Ankara: Gece Kitaplığı, 2019.
  • İbn Sînâ. Ahvâlu’n-Nefs. ed. Ahmed Fuad el-Ahvani. Kahire, 1952.
  • İbn Sînâ. en-Necât fî’l-mantık ve’l-ilâhiyyât. I-II. ed. Abdurrahman Umeyra. Beyrut: Daru’l-Cîl., 1992.
  • İbn Sînâ. eş-Şifâ: İlâhiyyât I. ed. George C. Enawati vd. I-II Cilt. Kahire: el-Hayâtu’l-‘Amme, 1960.
  • İbn Sînâ. Kitâbu’ş-Şifâ: Oluş ve Bozuluş. çev. Muammer Iskenderoglu. Istanbul: Litera Yayincilik, 2008.
  • Kahana-Smilansky. “Aristotle on Sleep and Wakefulness: A Medieval Hebrew Adaptation of an Unknown Latin Treatise”. Aleph 10/1 (2010), 66.
  • Kahana-Smilansky. “Moses Ibn Tibbon’s Answers to Queries on Physics: Sources and Problems”. Aleph 12/2 (2012), 209-241.
  • Maimonides, Moses. The Guide of the Perplexed. Vol. 1. çev. Shelomoh Pines. Chicago: Univ. of Chicago Press, Nachdr., 1963.
  • Maimonides, Moses. The Guide of the Perplexed. Vol. 2. çev. Shelomoh Pines. Chicago: Univ. of Chicago Press, Nachdr., 1963.
  • Manekin, Charles H. “The Logic of the Hebrew Encyclopedias”. The Medieval Hebrew Encyclopedias of Science and Philosophy. ed. Steven Harvey. 277-299. Dordrecht: Springer Netherlands, 2000.
  • Marx, Alexander. “Text by and about Maimonides”. The Jewish Quarterly Review 35/4 (1935), 371-428.
  • Meral, Yasin. “İbn Meymun’un Haşir Risalesi”. Ankara Üniversitesi İlahiyat Fakültesi Dergisi 61/2 (2020), 245-314.
  • Muckle, J. T. “The Treatise De Anima of Dominicus Gundissalinus”. Mediaeval Studies 2 (Ocak 1940), 23-103.
  • Musa b. Meymûn. İlim Kitabı - Sefer ha-Mada Yahudiliğin İnanç ve Ahlak İlkeleri. çev. Yasin Meral - Mukadder Sipahioğlu. Ankara: Ankara Okulu Yayınları, 2022.
  • Pourjavady, Reza - Schmidtke, Sabine. A Jewish philosopher of Baghdad: ʻIzz al-Dawla Ibn Kammūna (d. 683/1284) and his writings. Leiden ; Boston: Brill, 2006.
  • Robinson, James. “James Robinson, “Al-Farabi, Avicenna, and Averroes in Hebrew: Remarks on the Indirect Transmission of Arabic-Islamic Philosophy in Medieval Judaism”. The Muslim, Christian, and Jewish Heritage: Philosophical and Theological Explorations in the Abrahamic Traditions. ed. Irfan Omar - Richard Taylor C. 59-87. Milwaukee: Marquette University Press, 2012.
  • Robinson, James T. “Gershom ben Solomon’s Sha’ar Ha-Shamayim: Its Sources and use of Sources”. The Medieval Hebrew Encyclopedias of Science and Philosophy. ed. Steven Harvey. 248-274. Dordrecht: Springer Netherlands, 2000. Sînâ, İbn. Avicenna’s De Anima: Being the Psychological Part of Kitâb al-Shifâ. ed. Fazlur Rahman. London: University of Durham, 1959.
  • Szpiech, Ryan. “In Search of Ibn Sīnā’s ‘Oriental Philosophy’ in Medieval Castile”. Arabic Sciences and Philosophy 20/2 (2010), 185-206.
  • Tamer, Georges. Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary. Vol. 1. Brill, 2015.
  • Wolfson, Harry. “The Internal Senses in Latin, Arabic, and Hebrew Philosophic Texts”. The Harvard Theological Review 28/2 (1935), 69-133.
  • Yıldırım, Ömer Ali̇. “Ebü’l-Berekât el-Bağdâdî ve İbn Sînâ Bağlamında Nefislerin Bireyselleşmesi”. Bilimname, 187-219. Yıldırım, Ömer Ali. Ebü’l-Berekât ve Meşşâî Felsefe Bağlamında Nefis, Benlik ve Bilgi. İstanbul: Litera, 2018.
  • Zonta, Mauro. “Avicenna’s Metaphysics in the Medieval Hebrew Philosophical Tradition”. The Arabic, Hebrew and Latin Reception of Avicenna’s Physics and Cosmology. ed. Dag Nikolaus Hasse - Amos Bertolacci. 153-158. De Gruyter, 2018.
  • Zonta, Mauro. “Maimonides’ Knowledge of Avicenna. Some Tentative Conclusions About a Debated Question”. The Trias of Maimonides / Die Trias des Maimonides. ed. Georges Tamer. Berlin, Boston: De Gruyter, 2005.
  • Zonta, Mauro. “Possible Hebrew Quotations of the Metaphysical Section of Avicenna’s Oriental Philosophy and Their Historical Meaning”. The Arabic, Hebrew and Latin Reception of Avicenna’s Metaphysics. ed. Dag Nikolaus Hasse - Amos Bertolacci. 177-196. Berlin, Boston: De Gruyter, 2011.
  • Zonta, Mauro. “The Reception of Al-Fārābī’s and Ibn Sīnā’s Classifications of the Mathematical and Natural Sciences in the Hebrew Medieval Philosophical Literature 1”. Medieval Encounters 1/3 (1995), 358-382.
  • Zonta, Mauro. “The Role of Avicenna and of Islamic ‘Avicennism’ in The 14th-Century Jewish Debate Around Philosophy And Religıon”. Oriente Moderno 19 (80)/3 (2000), 647-660.
Yıl 2022, , 1091 - 1109, 15.12.2022
https://doi.org/10.18505/cuid.1139957

Öz

Kaynakça

  • Akdağ, Özcan. “Fârâbî’nin İbn Meymun’a Etkisi: Metin Karşılaştırma”. Bilimname. 43/3 (2020), 365-379.
  • Akdağ, Özcan. “XIII. Yüzyıl Avrupa’sında Gazâlî İmajı”. Bilimname 34 (2017), 499-510.
  • Arvide Cambra, Luisa Maria. “The Edtions and the Translations of Avicenna’s Canon of Medicine”. Journal of Advances in Humanities 4/1 (2016), 423-430.
  • Avicenna - Rahman, Fazlur. Avicenna’s Psychology: An English translation of Kitāb al-Najāt, book II, chapter VI, with historico-philosophical notes and textual improvements on the Cairo edition. Westport, Conn: Hyperion Press, 1981.
  • Az, Mehmet Ata. “İbn Sînâ’nın Eserlerinin Latinceye Tercüme Süreci ve Latin İbn Sînâcılığı (Avicennaism)”. Felsefe Dünyası 2/74 (2021), 27-57.
  • Az, Mehmet Ata. İlahî Basitlik Bağlamında Tanrı’nın Bilinebilirliği İbn Sînâ ve Thomas Aquinas Örneği. Ankara: Otto Yayın, 2017.
  • Bağdadî, Ebu’l-Berekât el-. Kitâbu’l-Muteber. Haydarabad, ts.
  • Berzin, Gabriella. Avicenna in medieval Hebrew translation: Ṭodros Ṭodrosi’s translation of Kitāb al-Najāt, on psychology and metaphysics. Leiden; Boston: Brill, 2015.
  • Corbin, Henry. Avicenna and the Visionary Recital: (Mythos Series). Princeton University Press, 1990.
  • Davidson, Herbert A. Alfarabi, Avicenna, and Averroes on intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect. New York: Oxford University Press, 1992.
  • Davidson, Herbert Alan. Moses Maimonides: The Man and His Works. New York: Oxford Univ. Press, 2004.
  • Elgrably-Berzin, Gabriella. “Shem Ṭov ben Joseph Ibn Falaquera and Ṭodros Ṭodrosi: Two Translators of a Similar Text”. Avicenna in Medieval Hebrew Translation. 131-156. Brill, 2015.
  • Fidora, Alexander vd. (ed.). “The Medieval Hebrew Translations of Dominicus Gundissalinus”. Latin into Hebrew: Texts and Studies. 19-45. Brill, 2013.
  • Fontaine, Resianne. In Defence of Judaism: Abraham Ibn Daud: Sources and Structures of ha-Emunah ha-Ramah. Assen/Maastricht: Netherlands: Van Gorcum, 1990, 26.
  • Freudenthal, Gad. “Samuel Ibn Tibbon’s Avicennian Theory of an Eternal World”. Aleph: Historical Studies in Science and Judaism 8 (2008), 41-129.
  • Freudenthal, Gad. “The Medieval Hebrew Reception of Avicenna’s Account of the Formation and Perseverance of Dry Land: Between Bold Naturalism and Fideist Literalism”. The Arabic, Hebrew and Latin Reception of Avicenna’s Physics and Cosmology. ed. Dag Nikolaus Hasse - Amos Bertolacci. 269-312. De Gruyter, 2018.
  • Freudenthal, Gad - Zonta, Mauro. “Avicenna Among Medieval Jews the Reception of Avicenna’s Philosophical, Scientific and Medical Writings in Jewish Cultures, East and West”. Arabic Sciences and Philosophy 22/2 (2012), 217-287.
  • Gabriella, Berzin. The medieval Hebrew version of psychology in Avicenna’s Salvation (al-Najāt). Harvard University., Ph.D., 2010.
  • Glasner, Ruth. “The Hebrew Version of De celo et mundo Attributed to Ibn Sīnā”. Arabic Sciences and Philosophy 6/1 (1996), 89-112.
  • Gundissalvi, Dominicus. The Treatise De anima of Dominicus Gundissalinus. ed. J.T. Muckle, 1940. Gutas, Dimitri. “Avicenna’s Eastern (‘Oriental’) Philosophy: Nature, Contents, Transmission”. Arabic Sciences and Philosophy 10/2 (Eylül 2000), 159-180.
  • Halevi, Judah. The Kuzari: Kitab al Khazari: An Argument for the Faith of Israel. New York: Schocken Books, 1964. Harvey, Steven. “Avicenna’s Influence on Jewish Thought: Some Reflections”. Avicenna and his legacy: a golden age of science and philosophy. ed. Y. Tzvi Langermann. 327-340. Cultural encounters in late antiquity and the Middle Ages, v. 8. Turnhout: Brepols, 2009.
  • Harvey, Steven. “Did Maimonides’ Letter to Samuel Ibn Tibbon Determine Which Philosophers Would Be Studied by Later Jewish Thinkers?” The Jewish Quarterly Review 83/1/2 (Temmuz 1992), 51.
  • Harvey, Steven (ed.). “Shem-Tov ibn Falaquera’s De’ot ha-Filosofim: Its Sources and Use of Sources”. The Medieval Hebrew Encyclopedias of Science and Philosophy: proceedings of the Bar-Ilan University conference. 211-247. Amsterdam studies in Jewish thought, v. 7. Dordrecht; Boston: Kluwer Academic Publishers, 2000.
  • Harvey, Steven. “Why Did Fourteenth-Century Jews turn to Alghazali’s Account”. Jewish Quarterly Review 91 (2001), 359-376.
  • Hasse, Dag Nikolaus. Avicenna’s De Anima in the Latin West: The Formation of a Peripatetic Philosophy of the Soul 1160-1300. ed. Aragno Quiviger. London: Turin: Warburg Institute ; N. Aragno.
  • Hasse, Dag Nikolaus - Amos Bertolacci (ed.). The Arabic, Hebrew and Latin reception of Avicenna’s “Metaphysics”. Berlin ; Boston: De Gruyter.
  • Hasse, Dag Nikolaus - Amos Bertolacci (ed.). The Arabic, Hebrew and Latin Reception of Avicenna’s Physics and Cosmology. De Gruyter, 2018.
  • Hughes, Aaron W. “Parallelism between Avicenna’s Hayy ibn Yaqzan and Ibn Ezra’s Hay ben Meqitz”. A history of Jewish-Muslim Relations: from the Origins to the Present Day. ed. Abdelwahab Meddeb. 853-855, 2013.
  • Ibn Falaquera, Shem Tov Ben. Falaquera’s Book of the Seeker (Sefer ha-Mavakkash. çev. M. Herschel Levine. New York: Yeshiva University Press, 1976.
  • Ibn Kammūnah, Saʻd ibn Manṣūr. Ibn Kammūna’s Examination of the three faiths: a thirteenth-century essay in the comparative study of religion. çev. Moshe Perlmann. Berkeley: University of California Press, 1971.
  • Ibn Kemmune, Sa’d ibn Mansûr. The Arabic Treatise on Immortality of the Soul. çev. Leon Nemoy. New Haven: Yale University Library, 1944.
  • İbn Kemmune. “The Arabic Treatise on Immortality of the Soul”. Ignace Goldziher Memorial Volume. II/83-99. Jarusalem, 1958.
  • ibn Sînâ. “el-Adhaviyye fi’l-Me‘âd”. Felsefe ve Ölüm Ötesi: İbn Sina, Gazzâlî, İbn Rüşd, Fahreddin Râzî. ed. Mahmut Kaya. 1-46. İstanbul: Klasik, 2. Basım, 2013.
  • Ibn Tufayl, Muhammad ibn `Abd al-Malik, İbn Sînâ. Hayy Ibn Yakzan. çev. Ö. Özburun Özburun - Şehabettin Yalçın. Istanbul: Insan Yayınları, 2000.
  • İbn Sînâ. A Compendium on the Soul. çev. Edward Abbott van Dyck. Ankara: Gece Kitaplığı, 2019.
  • İbn Sînâ. Ahvâlu’n-Nefs. ed. Ahmed Fuad el-Ahvani. Kahire, 1952.
  • İbn Sînâ. en-Necât fî’l-mantık ve’l-ilâhiyyât. I-II. ed. Abdurrahman Umeyra. Beyrut: Daru’l-Cîl., 1992.
  • İbn Sînâ. eş-Şifâ: İlâhiyyât I. ed. George C. Enawati vd. I-II Cilt. Kahire: el-Hayâtu’l-‘Amme, 1960.
  • İbn Sînâ. Kitâbu’ş-Şifâ: Oluş ve Bozuluş. çev. Muammer Iskenderoglu. Istanbul: Litera Yayincilik, 2008.
  • Kahana-Smilansky. “Aristotle on Sleep and Wakefulness: A Medieval Hebrew Adaptation of an Unknown Latin Treatise”. Aleph 10/1 (2010), 66.
  • Kahana-Smilansky. “Moses Ibn Tibbon’s Answers to Queries on Physics: Sources and Problems”. Aleph 12/2 (2012), 209-241.
  • Maimonides, Moses. The Guide of the Perplexed. Vol. 1. çev. Shelomoh Pines. Chicago: Univ. of Chicago Press, Nachdr., 1963.
  • Maimonides, Moses. The Guide of the Perplexed. Vol. 2. çev. Shelomoh Pines. Chicago: Univ. of Chicago Press, Nachdr., 1963.
  • Manekin, Charles H. “The Logic of the Hebrew Encyclopedias”. The Medieval Hebrew Encyclopedias of Science and Philosophy. ed. Steven Harvey. 277-299. Dordrecht: Springer Netherlands, 2000.
  • Marx, Alexander. “Text by and about Maimonides”. The Jewish Quarterly Review 35/4 (1935), 371-428.
  • Meral, Yasin. “İbn Meymun’un Haşir Risalesi”. Ankara Üniversitesi İlahiyat Fakültesi Dergisi 61/2 (2020), 245-314.
  • Muckle, J. T. “The Treatise De Anima of Dominicus Gundissalinus”. Mediaeval Studies 2 (Ocak 1940), 23-103.
  • Musa b. Meymûn. İlim Kitabı - Sefer ha-Mada Yahudiliğin İnanç ve Ahlak İlkeleri. çev. Yasin Meral - Mukadder Sipahioğlu. Ankara: Ankara Okulu Yayınları, 2022.
  • Pourjavady, Reza - Schmidtke, Sabine. A Jewish philosopher of Baghdad: ʻIzz al-Dawla Ibn Kammūna (d. 683/1284) and his writings. Leiden ; Boston: Brill, 2006.
  • Robinson, James. “James Robinson, “Al-Farabi, Avicenna, and Averroes in Hebrew: Remarks on the Indirect Transmission of Arabic-Islamic Philosophy in Medieval Judaism”. The Muslim, Christian, and Jewish Heritage: Philosophical and Theological Explorations in the Abrahamic Traditions. ed. Irfan Omar - Richard Taylor C. 59-87. Milwaukee: Marquette University Press, 2012.
  • Robinson, James T. “Gershom ben Solomon’s Sha’ar Ha-Shamayim: Its Sources and use of Sources”. The Medieval Hebrew Encyclopedias of Science and Philosophy. ed. Steven Harvey. 248-274. Dordrecht: Springer Netherlands, 2000. Sînâ, İbn. Avicenna’s De Anima: Being the Psychological Part of Kitâb al-Shifâ. ed. Fazlur Rahman. London: University of Durham, 1959.
  • Szpiech, Ryan. “In Search of Ibn Sīnā’s ‘Oriental Philosophy’ in Medieval Castile”. Arabic Sciences and Philosophy 20/2 (2010), 185-206.
  • Tamer, Georges. Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary. Vol. 1. Brill, 2015.
  • Wolfson, Harry. “The Internal Senses in Latin, Arabic, and Hebrew Philosophic Texts”. The Harvard Theological Review 28/2 (1935), 69-133.
  • Yıldırım, Ömer Ali̇. “Ebü’l-Berekât el-Bağdâdî ve İbn Sînâ Bağlamında Nefislerin Bireyselleşmesi”. Bilimname, 187-219. Yıldırım, Ömer Ali. Ebü’l-Berekât ve Meşşâî Felsefe Bağlamında Nefis, Benlik ve Bilgi. İstanbul: Litera, 2018.
  • Zonta, Mauro. “Avicenna’s Metaphysics in the Medieval Hebrew Philosophical Tradition”. The Arabic, Hebrew and Latin Reception of Avicenna’s Physics and Cosmology. ed. Dag Nikolaus Hasse - Amos Bertolacci. 153-158. De Gruyter, 2018.
  • Zonta, Mauro. “Maimonides’ Knowledge of Avicenna. Some Tentative Conclusions About a Debated Question”. The Trias of Maimonides / Die Trias des Maimonides. ed. Georges Tamer. Berlin, Boston: De Gruyter, 2005.
  • Zonta, Mauro. “Possible Hebrew Quotations of the Metaphysical Section of Avicenna’s Oriental Philosophy and Their Historical Meaning”. The Arabic, Hebrew and Latin Reception of Avicenna’s Metaphysics. ed. Dag Nikolaus Hasse - Amos Bertolacci. 177-196. Berlin, Boston: De Gruyter, 2011.
  • Zonta, Mauro. “The Reception of Al-Fārābī’s and Ibn Sīnā’s Classifications of the Mathematical and Natural Sciences in the Hebrew Medieval Philosophical Literature 1”. Medieval Encounters 1/3 (1995), 358-382.
  • Zonta, Mauro. “The Role of Avicenna and of Islamic ‘Avicennism’ in The 14th-Century Jewish Debate Around Philosophy And Religıon”. Oriente Moderno 19 (80)/3 (2000), 647-660.
Toplam 60 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Konular Din Araştırmaları
Bölüm Araştırma Makaleleri
Yazarlar

Mehmet Ata Az 0000-0002-8844-8875

Yayımlanma Tarihi 15 Aralık 2022
Gönderilme Tarihi 3 Temmuz 2022
Yayımlandığı Sayı Yıl 2022

Kaynak Göster

ISNAD Az, Mehmet Ata. “Orta Çağ Batı Yahudi Felsefî Düşüncesinde İbn Sînâ’nın Etkisi Ve İbn Sînâcılık”. Cumhuriyet İlahiyat Dergisi 26/3 (Aralık 2022), 1091-1109. https://doi.org/10.18505/cuid.1139957.

Cumhuriyet İlahiyat Dergisi Creative Commons Atıf-GayriTicari 4.0 Uluslararası Lisansı (CC BY NC) ile lisanslanmıştır.