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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In his original writings he was freer to take a personal stand.
Ibn Kammūna, Saʿd – Brill Reference
Prophecy, scientific discovery, and intuition in general all lead those who experience them to certain knowledge in a moment of revelation, in general, knowledge that had not been available before. Moreover, changing the title of a book in mid-course without any justification all agree, for example, that Ibn Kammuna himself gave no title to the work commonly referred to as the New Wisdom introduces confusion with no kammua payoff.
Things thus trace back without a doubt to intuitions which the masters [of intuition] arrived at. Pourjavady, Reza; Schmidtke, Sabine, eds.
Academic Tools How to cite this entry. Of the major writings of ‘Izz al-Dawla Sa’d bin Mansur ibn Kammuna, only the two that compare the views of religious communities akmmuna been published thus far. The kammuna is dispassionate and eschews any polemical tone. Hads was not just one more function to be added to the basket of terminologies used to explain psychological processes.
In the work of later thinkers, including Ibn Kammuna, the evaluation of hads served to legitimize alchemy and astrology and, more generally, to blur the distinction between demonstrative knowledge and revelation. Moreover, whether or obn hads is specifically mentioned, intuition or spontaneous comprehension is paired to tajriba. Here, however, Ibn Kammuna adds adds an important point.
How to cite this entry.
He may have been descended from kzmmuna family of courtiers; he certainly had connections to some high officials, some of whom were his patrons. The latest studies on Ibn Kammuna have focused mainly on his psychology; his writings and doctrines in that field will be discussed below. This is an automatically generated and experimental page If everything goes well, this page should kam,una 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.
Enhanced bibliography for this entry at PhilPaperswith links to its database. Like kkammuna many other features of his work, it can be understood only in the context of the Avicennan legacy. More particularly, I am interested in the paradox or tension between the sempiternal, indestructible quasi-divine soul, and the ethical norms that demand that the soul be improved–and Ibn Kammuna’s assertion that the “accidents” can kammunaa on to a new bodily instantiation.
The last example is particularly important because it illustrates the intimate connection between hads and tajribaa connection maintained by Ibn Kammuna and others throughout. Strictly speaking, hads is the revelation—some would add instantaneously—of the middle term of the syllogism, leading kqmmuna an infallible conclusion. In general, the conception of the deity is informed more by His goodness and bounty than it is by His power and judgment. Views Kbn Edit View history. It is in any event clear enough that his expressions, emphases, agreements and disagreements, inclusions and exclusions, were in part functions of the literary genre which he chose for any given work.
The speculative philosophy expressed in these writings is in keeping with the views that Ibn Kammuna expresses elsewhere. His philosophy belongs to the elaboration, refinement, and defense of the Avicennian tradition, led in his day by Nasir al-Din al-Tusi, with whom he corresponded.
A green link indicates that the item is available online at least partially. One-quarter of his short ethical-philosophical Nonetheless, we still have no clear picture of a distinctive Ibm Kammunian interpretation of Suhrawardi, if such a thing exists.
Several editions have appeared and are discussed in the last section of this entry. The variation is seen both in the quantity of percepts that are obtained intuitively as well as in the speed kamuna intuitive act. Note that we shall be alert to the utilization of the concept, even if the term hads does kammnua appear in the text under scrutiny.
Avicenna took his perception of his own self to be the most certain piece of knowledge kammuja he possessed. Roth review of Medieval Exegesis and Religious Difference: All of this is known through experience to the person who finds it within himself, and by recurrence along with intuition to the one who is endowed Musawip.
Ibn Kammuna (d. 1284)
The fundamental premise of the treatise, and one that informs other of his writings as well, is that there is a single theory of prophecy that is accepted by Jews, Christians, and Muslims alike, and which, moreover, meets the truth standards of philosophy.
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.
Now two editions of the full text have been prepared: The Science of the Soul 5. In the intervening years, not a few editions of writings by Ibn Kammuna have appeared. One drawback of this approach is the patchwork image it impresses upon the modern student, as if Ibn Kammuna set out in prepare mammuna quiltwork of philosophical sources rather than to take a stand on the issues.
He concludes that we are still in need of a reliable edition.
Hence both hads and tajriba aim to function as sources for hidden knowledge within scientific systems that are based upon ultimately Aristotelian logic.
Much of his legacy, contained in the kammjna of commentaries, correspondence, and treatise still survives today and makes up part of the historical remnants of his time.
One-quarter of his short ethical-philosophical treatise, the