Felsefe Dünyası

Öz

The works of Muslim thinkers began to be translated into Latin, either directly or through intermediary languages, starting from the 11th century. While the translation process was carried out on an individual basis and in certain fields at the first stage, it has been carried out systematically and in a way to cover works in different fields, through certain translation institutes, with the support of the pope or wise kings such as X Alfonso and II Frederick from the 12th century. With the translation movement, works from the fields of philosophy, logic, metaphysical cosmology, physics, etc., which were translated from Islamic thought, began to influence Latin thinkers and shape their thought systems. While this effect is sometimes can be seen in the direct references and quotations made by Latin philosophers and theologians to Muslim thinkers in their works; sometimes it can be understood from the similarity in their views and indirectly from the quotations they made without giving the name of the person or the work due to different concerns such as political, religious, etc. With the translation of the works of Muslim scholars, Latin thinkers had the opportunity to better learn Aristotle's doctrines on social and natural sciences. The translation of Avicenna's works into Latin was carried out in the second quarter of the 12th century, under the leadership of Dominicus Gundissalinus, with the help of Jewish translators such as Abraham bn Da’ud. Avicenna's handling and discussion of philosophical and metaphysical problems in a consistent, systematic and understandable way has been decisive in forming the philosophical systems of Latin thought, which was at the beginning of the formation process, and in gaining a different perspective. Also, in his works, the reinterpretation of Aristotelian philosophy in accordance with theistic theology and metaphysics made an undeniable contribution to the rationalization of the beliefs of Christian theologians and philosophers in the scholastic period
In this study, we discussed the translation process of Avicenna's works and the influence of his views, whose influence in Latin thought was neglected or left to the background compared to Averroes - that had a profound effect on the formation of various movements (Averroism) defending his philosophical views-. I tried to determine on which issues and to what extent Avicenna's works translated into Latin influenced Latin ve Jewish thinkers. However, fully determining the limits and depth of the influence of Avicenna's views on Latin thought goes beyond the limits of this study, as it requires examining the work of each Latin scholar. Therefore, in order to better determine this effect, I tried to determine what kind of effect it had on Latin philosophers and theologians by focusing on the fourth chapter of Avicenna's Ilāhiyyāt (Liber de philosophia prima) / al-Shifā and the book Kitāb al-Nafs (De Anima liber sexius Naturalium).
As a result of our study, I determined that shortly after the translation of Avicenna's works into Latin, his consistent, systematic, understandable and original views on philosophical and theological issues, especially the essence-existence distinction, necessary-possible being, the definition, subject and method of metaphysics, the essence of the soul and intellect, had a significant impact on the formation and development of Latin thought.