Francesco Omar ZAMBONI - Academia.edu (original) (raw)
Papers by Francesco Omar ZAMBONI
BRILL eBooks, Mar 3, 2023
BRILL eBooks, Mar 3, 2023
Oriens
The Avicennian distinction between quiddity and existence opens the way to several derivative iss... more The Avicennian distinction between quiddity and existence opens the way to several derivative issues concerning the quiddity of existence (what existence is) and the ontological status of existence (whether and how existence is). This paper presents a fine-grained account of the positions and arguments developed by post-Avicennian authors on these matters, showing how the debates on states (aḥwāl) and grounding (taʿlīl) feed into the picture. The discussions on the quiddity of existence revolve around the features of its knowability and its connection to a ground (ʿilla), or lack thereof. As for the ontological status of existence, the standard idea of a clash between realism (existence is an extramental existent) and conceptualism (existence is a purely mental existent) calls for further refinement. First, realism itself encompasses two distinct positions when it comes to the relation between the second-order existence of existence and existence itself (sameness, additionality). Se...
Oriens 51, 2023
The Avicennian distinction between quiddity and existence opens the way to several derivative iss... more The Avicennian distinction between quiddity and existence opens the way to several derivative issues concerning the quiddity of existence (what existence is) and the ontological status of existence (whether and how existence is). This paper presents a fine-grained account of the positions and arguments developed by post-Avicennian authors on these matters, showing how the debates on states (aḥwāl) and grounding (taʿlīl) feed into the picture. The discussions on the quiddity of existence revolve around the features of its knowability and its connection to a ground (ʿilla), or lack thereof. As for the ontological status of existence, the standard idea of a clash between realism (existence is an extramental existent) and conceptualism (existence is a purely mental existent) calls for further refinement. First, realism itself encompasses two distinct positions when it comes to the relation between the second-order existence of
existence and existence itself (sameness, additionality). Second, the tradition presents other doctrines not easily classifiable within the realism-conceptualism framework (the existential non-assertability of existence, the non-existence of existence).
Willing and Understanding. Late Medieval Studies on the Will, the Intellect, and Practical Knowledge, 2023
This paper presents Faḫr al-Dīn al-Rāzī’s doctrine of human volition, focusing on the essence of ... more This paper presents Faḫr al-Dīn al-Rāzī’s doctrine of human volition, focusing on the essence of the will itself, the cognitive precondition of volitional acts (motivation), and their operational consequence (choice). According to Rāzī, the will is a specific mental faculty that is identical to desire and inclination and irreducible to cognitive faculties (e.g., awareness or motivation). Volitional acts arise as a result of motives, which are cognitive states consisting in the agent’s assessment of the benefit (or harm) expected to stem from a certain action. Rāzī equates benefit with subjective pleasure or happiness and rejects the idea of pure altruistic beneficence as being a motive. He holds a radically intellectualistic and necessitarian position on choice, claiming that motivation is both necessary and sufficient for voluntary choice, and that human agents possess no capacity for contingent selection: an agent’s selection of one of two options is the necessary effect of a motive. In conclusion, Rāzī’s doctrine of the will and voluntary action represents a blend of non-reductionism, ethical subjectivism, intellectualism, and necessitarianism.
Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences)
This paper presents the evolution of the Islamic debates on iʿādat al-maʿdūm [restoration of the ... more This paper presents the evolution of the Islamic debates on iʿādat al-maʿdūm [restoration of the non-existent], examining the notion itself, the motives behind its adoption and rejection, and the arguments for and against its possibility. Restoration consists in an act of recreating a previously annihilated entity while preserving its identity. Most pre-Avicennian theologians accept the possibility of restoration, while disagreeing on one preliminary issue (the reality of the non-existent) and one derivative issue (the restorability of specific classes of entities). Adopting restoration enabled the mutakallimūn to reconcile a corporealist anthropology with the possibility of resurrection. Avicenna presented an influential case against the possibility of restoration consisting of three main arguments: from intuition (in light of the unreality of the non-existent), from the indiscernibility of a restored entity from its equivalent copy, and from the contradiction entailed by the resto...
This is a full annotated Italian translation of Avicenna's al-Išārāt wa-l-tanbīhāt
« Documenti e studi sulla tradizione filosofica medievale » XXXI (2020), pp. 121-149, 2020
According to Avicenna, existence is neither an equivocal nor a univocal predicate, but rather a ‘... more According to Avicenna, existence is neither an equivocal nor a univocal
predicate, but rather a ‘modulated’ (mušakkik) predicate. Unlike equivocal
predicates, existence refers to a single definite notion or semantic content
(maʿnà). Unlike univocal predicates, existence applies to its subjects unequally, since it accepts graduated differentiation according to priority and worthiness. This means that existence encompasses both unity and difference, which raises the question of whether its unity is essential (intrinsic), or accidental (extrinsic). Does existence consist in a single essential nature which receives multiple accidental differentiations, or does it consist of multiple essentially different natures which share a single accidental concomitant? This paper argues that, according to Avicenna, existence is essentially unitary. However, Avicenna’s Islamic interpreters are divided on the issue of the unity of existence. Some (Ibn al-Malāḥimī, Šahrastānī, Faḫr al-Dīn al-Rāzī) argue that existence is essentially unitary, whereas others (Bahmayār, Naṣīr al-Dīn al-Ṭūsī) uphold that the instances of existence are essentially differentiated and only accidentally unitary. This disagreement has important consequences for the debate on the famous Avicennian thesis that God’s essence is an instance of self-subsistent existence devoid of any additional quiddity. Those who affirm the essential unity of existence are led to reject that thesis, whereas those who affirm the accidental unity of existence do so precisely in order to defend the self-subsistence of God’s existence
[The Subject and the Aim of This Study]: The present study investigates the Avicennian doctrine o... more [The Subject and the Aim of This Study]: The present study investigates the Avicennian doctrine of efficient causality, integrating two specific perspectives. The first is foundational: the work focuses on the premises of efficient causality, namely those notions and propositions that make it possible to conceive Avicennian efficient causes and establish their actual existence. The second perspective is progressive or forward-looking: the work considers Avicenna inasmuch as he represents the point of reference for subsequent Islamic authors and, conversely, on those authors inasmuch as they embody different receptions and interpretations of Avicenna\u2019s heritage. The scope of the historical analysis is restricted to the early phase of post-Avicennian philosophy, namely the period which extends from the mid-eleventh to the mid-thirteenth century: from Bahmany\u101r ibn Marzub\u101n (d.1066) to Na\u1e63\u12br al- D\u12bn al-\u1e6c\u16bs\u12b (d.1274). The aim of the study is to present a detailed account of the debates concerning the doctrinal background of efficient causality, outlining the positions held by Avicenna and his interpreters, as well as the reasons behind those positions and the arguments that support them. This will highlight the thread that connects Avicenna\u2019s general ontology to his aetiology, while at the same time presenting the challenges his positions face. Additionally, the work will provide insights into the relation between Avicenna and his interpreters, assessing both continuities and discontinuities
Atomism in Philosophy, 2020
The atomistic theory of matter represents one of the fundamental themes of medieval Islamic thoug... more The atomistic theory of matter represents one of the fundamental themes of medieval Islamic thought. Several Muslim authors tackled the issue from a variety of perspectives, debating the very existence of atoms, their nature and their features. The aim of this chapter is to present an account of such debates, considering the doctrinal milieu of Islamic atomism, its supportive arguments and its peculiar characteristics. The present chapter consists of three parts: the first section presents the elaboration of the atomistic doctrines, considering their doctrinal milieu and their distinctive characteristics; the second section deals with the arguments in favour of atomism and their fundamental assumptions; the third section considers the main questions of dispute between Muslim atomists.
1 Questo concetto si rifà a una tradizione (ḥadīt) profetica secondo cui ogni infante viene creat... more 1 Questo concetto si rifà a una tradizione (ḥadīt) profetica secondo cui ogni infante viene creato "secondo lo stato primordiale" (ʿalā al-fiṭra -vale a dire Musulmano, secondo alcune interpretazioni), per divenire solo successivamente Cristiano, Ebreo o Mazdeo a causa dell'influenza dei genitori. Al riguardo cfr. D.B. MacDonald, "Fiṭra", in Encyclopaedia of Islam [2ª eḍ], vol.2, Leiden, 1991, pp.931-sg. 2 Al riguardo vedi ad es. Šahrastānī, Nihāyat al-Aqdām fī ʿIlm al-Kalām, XVI, pp. 119-126 (traduzione), 370-396 (testo arabo). A sostegno della tesi predestinazionista troviamo Cor. V:120, VI:59, VII:178-179, XXXII:13, XXXVII:96, . 5 Qadariyya significa propriamente "partigiani della [libera] capacità di agire [detenuta dall'uomo]": fra costoro si annoverano figure di notevole importanza per il Sunnismo posteriore, come al-Ḥasan al-Baṣrī (m.728), nonché proto-Muʿtaziliti quali Wāṣil ibn ʿAtā (m.748) e ʿAmr ibn ʿUbayd (m.761). Ǧabriyya (o Muǧabbira) significa invece "partigiani della compulsione": fra costoro Ǧahm ibn Ṣafwān (m.746), Ḍirār ibn ʿAmr (m.815) e al-Naǧǧār (metà IX sec.). Lo scontro riveste un'importanza tale che nei secoli successivi le due scuole Muʿtazilita e Ašʿarita continueranno ad riferirsi l'una all'altra utilizzando quali epiteti infamanti questi appellativi: Muǧabbira per indicare Ašʿariti e Qadariyya per indicare i Muʿtaziliti. 6 Alcuni esempi di quanto andiamo affermando: «Noi crediamo che da questa generale corruzione e condanna in cui sono immersi tutti gli uomini Dio ritira coloro che, secondo il Suo eterno ed immutabile consiglio, ha eletto per Sua bontà e misericordia nel nostro Signore Gesù Cristo, senza alcuna considerazione per le loro opere [...]» -Confessione di Fede Gallicana del 1559, arṭ12; «[...] ritirando e salvando da questa perdizione coloro che, nel suo eterno e immutabile consiglio, ha letto e scelto per sua pura bontà in Cristo Gesù nostro Signore, senza alcuna considerazione per le loro opere [...]» -Confessione di Fede Belga del 1561, arṭ16 7 Si noti come questo tipo di formulazione della predestinazione si mantenga invece nell'ambiguità per quanto riguarda propriamente la realtà del libero arbitrio. Per un verso parrebbe giustificato negarla, dato dal decreto eterno di Dio tutto segue necessariamente; per un altro verso ci sembra però che, se si vuole attribuire un qualche significato reale all'opposizione di grazia e libero arbitrio, quest'ultimo debba a sua volta essere un ché di reale: in altre parole, affinché la libertà divina possa opporsi alla libertà umana, l'uomo deve essere davvero libero in qualche misura.
L'articolo prende in esame un classico problema di teodicea nell'ambito del dibattito filosofico ... more L'articolo prende in esame un classico problema di teodicea nell'ambito del dibattito filosofico tenutosi negli ambienti della filosofia e della teologia musulmana del medioevo, con particolare riguardo alla riflessione del teologo e eresiografo ash'arita al-Šahrastānī
Il presente lavoro si approccia alla magistrale opera mistica di Farīd al-Dīn ʿAṭṭār, il Manṭiq a... more Il presente lavoro si approccia alla magistrale opera mistica di Farīd al-Dīn ʿAṭṭār, il Manṭiq al-Ṭayr, discutendone i contenuti in chiave speculativa. Si rileva come il discorso ʿaṭṭāriano si strutturi in tre grandi plessi di contraddizioni: il primo riguarda l'affermazione dell'inconcepibilità di Dio; il secondo investe l'idea per cui vengono fatti equivalere totalità dell'essere finito e Nulla; il terzo mostra come la concezione di un " viaggio " mistico verso Dio implichi la contingenza dell'eterno. Tutti e tre questi plessi si fondano sulla più generale incapacità di conciliare Dio con il mondo, l'Infinito con il finito. La nostra tesi è che ʿAṭṭār sia almeno in parte cosciente delle contraddizioni del proprio linguaggio, ma fedelemente al proprio anti-intellettualismo si proponga di togliere tali contraddizioni tramite l'annullamento ontologico di uno dei due termini che le provoca: il finito.
Events by Francesco Omar ZAMBONI
Cilt (Vol)8, Sayı (Iss)1, Makaleler (Articles) by Francesco Omar ZAMBONI
Nazariyat Journal, 2022
Öz: Bu çalışma İslam'da i'adetü'l-ma'dûm (var olmayanın yeniden yaratılması) üzerine olan tartışm... more Öz: Bu çalışma İslam'da i'adetü'l-ma'dûm (var olmayanın yeniden yaratılması) üzerine olan tartışmaların gelişimini, i'adetü'l-ma'dûm fikrini, bu fikrin reddedilmesi ve kabul edilmesinin arkasında yatan sebepleri ve mümkün olup olmadığı hakkındaki delilleri sunar. İade, yok edilmiş bir varlığı kimliğini koruyarak yeniden yaratma eylemine dayanmaktadır. İbn Sînâ öncesi kelâmcıların çoğu iadenin imkânını kabul eder fakat bir aslî (ma'dûmun sübûtu) ve bir de ferî meselede (belli varlık sınıflarının iade edilebilmesi) ihtilaf ederler. İadeyi kabul etmek kelâmcıların cismânî bir antropoloji ile yeniden dirilmenin imkânını uzlaştırmalarını sağlamıştır. İbn Sînâ, iadenin imkânına karşı üç ana delilden oluşan etkili bir delil ortaya koymuştur: bu delil, (ma'dûmun sâbit olmaması göz önüne alınacak olursa) sezgiden, iade edilen varlığın eşdeğer kopyasından ayırt edilemezliğinden ve zamanın iadesinin yol açtığı çelişkilerden oluşur. İbn Sînâ öncesi düşünce ekollerinden sadece Eş'arîler iadenin imkânını savunmuştur. Klasik sonrası dönemin tartışmaları İbn Sînâ ve mütekaddimûn kelâmcılar tarafından ana hatları çizilen cedelî bir asıl üzerine inşa edilmiş daha karmaşık formülasyonları (modal değişmezlik argümanı), itirazları, cevapları ve aynı zamanda hem iadeyi destekleyen (tasavvurî parçaların imkânı, hatırlama, varsayımsal imkân) hem de iadeye karşı olan (ara boşluk, illetlerin iadesi) bütünüyle yeni bazı argümanları öne sürer.
BRILL eBooks, Mar 3, 2023
BRILL eBooks, Mar 3, 2023
Oriens
The Avicennian distinction between quiddity and existence opens the way to several derivative iss... more The Avicennian distinction between quiddity and existence opens the way to several derivative issues concerning the quiddity of existence (what existence is) and the ontological status of existence (whether and how existence is). This paper presents a fine-grained account of the positions and arguments developed by post-Avicennian authors on these matters, showing how the debates on states (aḥwāl) and grounding (taʿlīl) feed into the picture. The discussions on the quiddity of existence revolve around the features of its knowability and its connection to a ground (ʿilla), or lack thereof. As for the ontological status of existence, the standard idea of a clash between realism (existence is an extramental existent) and conceptualism (existence is a purely mental existent) calls for further refinement. First, realism itself encompasses two distinct positions when it comes to the relation between the second-order existence of existence and existence itself (sameness, additionality). Se...
Oriens 51, 2023
The Avicennian distinction between quiddity and existence opens the way to several derivative iss... more The Avicennian distinction between quiddity and existence opens the way to several derivative issues concerning the quiddity of existence (what existence is) and the ontological status of existence (whether and how existence is). This paper presents a fine-grained account of the positions and arguments developed by post-Avicennian authors on these matters, showing how the debates on states (aḥwāl) and grounding (taʿlīl) feed into the picture. The discussions on the quiddity of existence revolve around the features of its knowability and its connection to a ground (ʿilla), or lack thereof. As for the ontological status of existence, the standard idea of a clash between realism (existence is an extramental existent) and conceptualism (existence is a purely mental existent) calls for further refinement. First, realism itself encompasses two distinct positions when it comes to the relation between the second-order existence of
existence and existence itself (sameness, additionality). Second, the tradition presents other doctrines not easily classifiable within the realism-conceptualism framework (the existential non-assertability of existence, the non-existence of existence).
Willing and Understanding. Late Medieval Studies on the Will, the Intellect, and Practical Knowledge, 2023
This paper presents Faḫr al-Dīn al-Rāzī’s doctrine of human volition, focusing on the essence of ... more This paper presents Faḫr al-Dīn al-Rāzī’s doctrine of human volition, focusing on the essence of the will itself, the cognitive precondition of volitional acts (motivation), and their operational consequence (choice). According to Rāzī, the will is a specific mental faculty that is identical to desire and inclination and irreducible to cognitive faculties (e.g., awareness or motivation). Volitional acts arise as a result of motives, which are cognitive states consisting in the agent’s assessment of the benefit (or harm) expected to stem from a certain action. Rāzī equates benefit with subjective pleasure or happiness and rejects the idea of pure altruistic beneficence as being a motive. He holds a radically intellectualistic and necessitarian position on choice, claiming that motivation is both necessary and sufficient for voluntary choice, and that human agents possess no capacity for contingent selection: an agent’s selection of one of two options is the necessary effect of a motive. In conclusion, Rāzī’s doctrine of the will and voluntary action represents a blend of non-reductionism, ethical subjectivism, intellectualism, and necessitarianism.
Nazariyat İslam Felsefe ve Bilim Tarihi Araştırmaları Dergisi (Journal for the History of Islamic Philosophy and Sciences)
This paper presents the evolution of the Islamic debates on iʿādat al-maʿdūm [restoration of the ... more This paper presents the evolution of the Islamic debates on iʿādat al-maʿdūm [restoration of the non-existent], examining the notion itself, the motives behind its adoption and rejection, and the arguments for and against its possibility. Restoration consists in an act of recreating a previously annihilated entity while preserving its identity. Most pre-Avicennian theologians accept the possibility of restoration, while disagreeing on one preliminary issue (the reality of the non-existent) and one derivative issue (the restorability of specific classes of entities). Adopting restoration enabled the mutakallimūn to reconcile a corporealist anthropology with the possibility of resurrection. Avicenna presented an influential case against the possibility of restoration consisting of three main arguments: from intuition (in light of the unreality of the non-existent), from the indiscernibility of a restored entity from its equivalent copy, and from the contradiction entailed by the resto...
This is a full annotated Italian translation of Avicenna's al-Išārāt wa-l-tanbīhāt
« Documenti e studi sulla tradizione filosofica medievale » XXXI (2020), pp. 121-149, 2020
According to Avicenna, existence is neither an equivocal nor a univocal predicate, but rather a ‘... more According to Avicenna, existence is neither an equivocal nor a univocal
predicate, but rather a ‘modulated’ (mušakkik) predicate. Unlike equivocal
predicates, existence refers to a single definite notion or semantic content
(maʿnà). Unlike univocal predicates, existence applies to its subjects unequally, since it accepts graduated differentiation according to priority and worthiness. This means that existence encompasses both unity and difference, which raises the question of whether its unity is essential (intrinsic), or accidental (extrinsic). Does existence consist in a single essential nature which receives multiple accidental differentiations, or does it consist of multiple essentially different natures which share a single accidental concomitant? This paper argues that, according to Avicenna, existence is essentially unitary. However, Avicenna’s Islamic interpreters are divided on the issue of the unity of existence. Some (Ibn al-Malāḥimī, Šahrastānī, Faḫr al-Dīn al-Rāzī) argue that existence is essentially unitary, whereas others (Bahmayār, Naṣīr al-Dīn al-Ṭūsī) uphold that the instances of existence are essentially differentiated and only accidentally unitary. This disagreement has important consequences for the debate on the famous Avicennian thesis that God’s essence is an instance of self-subsistent existence devoid of any additional quiddity. Those who affirm the essential unity of existence are led to reject that thesis, whereas those who affirm the accidental unity of existence do so precisely in order to defend the self-subsistence of God’s existence
[The Subject and the Aim of This Study]: The present study investigates the Avicennian doctrine o... more [The Subject and the Aim of This Study]: The present study investigates the Avicennian doctrine of efficient causality, integrating two specific perspectives. The first is foundational: the work focuses on the premises of efficient causality, namely those notions and propositions that make it possible to conceive Avicennian efficient causes and establish their actual existence. The second perspective is progressive or forward-looking: the work considers Avicenna inasmuch as he represents the point of reference for subsequent Islamic authors and, conversely, on those authors inasmuch as they embody different receptions and interpretations of Avicenna\u2019s heritage. The scope of the historical analysis is restricted to the early phase of post-Avicennian philosophy, namely the period which extends from the mid-eleventh to the mid-thirteenth century: from Bahmany\u101r ibn Marzub\u101n (d.1066) to Na\u1e63\u12br al- D\u12bn al-\u1e6c\u16bs\u12b (d.1274). The aim of the study is to present a detailed account of the debates concerning the doctrinal background of efficient causality, outlining the positions held by Avicenna and his interpreters, as well as the reasons behind those positions and the arguments that support them. This will highlight the thread that connects Avicenna\u2019s general ontology to his aetiology, while at the same time presenting the challenges his positions face. Additionally, the work will provide insights into the relation between Avicenna and his interpreters, assessing both continuities and discontinuities
Atomism in Philosophy, 2020
The atomistic theory of matter represents one of the fundamental themes of medieval Islamic thoug... more The atomistic theory of matter represents one of the fundamental themes of medieval Islamic thought. Several Muslim authors tackled the issue from a variety of perspectives, debating the very existence of atoms, their nature and their features. The aim of this chapter is to present an account of such debates, considering the doctrinal milieu of Islamic atomism, its supportive arguments and its peculiar characteristics. The present chapter consists of three parts: the first section presents the elaboration of the atomistic doctrines, considering their doctrinal milieu and their distinctive characteristics; the second section deals with the arguments in favour of atomism and their fundamental assumptions; the third section considers the main questions of dispute between Muslim atomists.
1 Questo concetto si rifà a una tradizione (ḥadīt) profetica secondo cui ogni infante viene creat... more 1 Questo concetto si rifà a una tradizione (ḥadīt) profetica secondo cui ogni infante viene creato "secondo lo stato primordiale" (ʿalā al-fiṭra -vale a dire Musulmano, secondo alcune interpretazioni), per divenire solo successivamente Cristiano, Ebreo o Mazdeo a causa dell'influenza dei genitori. Al riguardo cfr. D.B. MacDonald, "Fiṭra", in Encyclopaedia of Islam [2ª eḍ], vol.2, Leiden, 1991, pp.931-sg. 2 Al riguardo vedi ad es. Šahrastānī, Nihāyat al-Aqdām fī ʿIlm al-Kalām, XVI, pp. 119-126 (traduzione), 370-396 (testo arabo). A sostegno della tesi predestinazionista troviamo Cor. V:120, VI:59, VII:178-179, XXXII:13, XXXVII:96, . 5 Qadariyya significa propriamente "partigiani della [libera] capacità di agire [detenuta dall'uomo]": fra costoro si annoverano figure di notevole importanza per il Sunnismo posteriore, come al-Ḥasan al-Baṣrī (m.728), nonché proto-Muʿtaziliti quali Wāṣil ibn ʿAtā (m.748) e ʿAmr ibn ʿUbayd (m.761). Ǧabriyya (o Muǧabbira) significa invece "partigiani della compulsione": fra costoro Ǧahm ibn Ṣafwān (m.746), Ḍirār ibn ʿAmr (m.815) e al-Naǧǧār (metà IX sec.). Lo scontro riveste un'importanza tale che nei secoli successivi le due scuole Muʿtazilita e Ašʿarita continueranno ad riferirsi l'una all'altra utilizzando quali epiteti infamanti questi appellativi: Muǧabbira per indicare Ašʿariti e Qadariyya per indicare i Muʿtaziliti. 6 Alcuni esempi di quanto andiamo affermando: «Noi crediamo che da questa generale corruzione e condanna in cui sono immersi tutti gli uomini Dio ritira coloro che, secondo il Suo eterno ed immutabile consiglio, ha eletto per Sua bontà e misericordia nel nostro Signore Gesù Cristo, senza alcuna considerazione per le loro opere [...]» -Confessione di Fede Gallicana del 1559, arṭ12; «[...] ritirando e salvando da questa perdizione coloro che, nel suo eterno e immutabile consiglio, ha letto e scelto per sua pura bontà in Cristo Gesù nostro Signore, senza alcuna considerazione per le loro opere [...]» -Confessione di Fede Belga del 1561, arṭ16 7 Si noti come questo tipo di formulazione della predestinazione si mantenga invece nell'ambiguità per quanto riguarda propriamente la realtà del libero arbitrio. Per un verso parrebbe giustificato negarla, dato dal decreto eterno di Dio tutto segue necessariamente; per un altro verso ci sembra però che, se si vuole attribuire un qualche significato reale all'opposizione di grazia e libero arbitrio, quest'ultimo debba a sua volta essere un ché di reale: in altre parole, affinché la libertà divina possa opporsi alla libertà umana, l'uomo deve essere davvero libero in qualche misura.
L'articolo prende in esame un classico problema di teodicea nell'ambito del dibattito filosofico ... more L'articolo prende in esame un classico problema di teodicea nell'ambito del dibattito filosofico tenutosi negli ambienti della filosofia e della teologia musulmana del medioevo, con particolare riguardo alla riflessione del teologo e eresiografo ash'arita al-Šahrastānī
Il presente lavoro si approccia alla magistrale opera mistica di Farīd al-Dīn ʿAṭṭār, il Manṭiq a... more Il presente lavoro si approccia alla magistrale opera mistica di Farīd al-Dīn ʿAṭṭār, il Manṭiq al-Ṭayr, discutendone i contenuti in chiave speculativa. Si rileva come il discorso ʿaṭṭāriano si strutturi in tre grandi plessi di contraddizioni: il primo riguarda l'affermazione dell'inconcepibilità di Dio; il secondo investe l'idea per cui vengono fatti equivalere totalità dell'essere finito e Nulla; il terzo mostra come la concezione di un " viaggio " mistico verso Dio implichi la contingenza dell'eterno. Tutti e tre questi plessi si fondano sulla più generale incapacità di conciliare Dio con il mondo, l'Infinito con il finito. La nostra tesi è che ʿAṭṭār sia almeno in parte cosciente delle contraddizioni del proprio linguaggio, ma fedelemente al proprio anti-intellettualismo si proponga di togliere tali contraddizioni tramite l'annullamento ontologico di uno dei due termini che le provoca: il finito.
Nazariyat Journal, 2022
Öz: Bu çalışma İslam'da i'adetü'l-ma'dûm (var olmayanın yeniden yaratılması) üzerine olan tartışm... more Öz: Bu çalışma İslam'da i'adetü'l-ma'dûm (var olmayanın yeniden yaratılması) üzerine olan tartışmaların gelişimini, i'adetü'l-ma'dûm fikrini, bu fikrin reddedilmesi ve kabul edilmesinin arkasında yatan sebepleri ve mümkün olup olmadığı hakkındaki delilleri sunar. İade, yok edilmiş bir varlığı kimliğini koruyarak yeniden yaratma eylemine dayanmaktadır. İbn Sînâ öncesi kelâmcıların çoğu iadenin imkânını kabul eder fakat bir aslî (ma'dûmun sübûtu) ve bir de ferî meselede (belli varlık sınıflarının iade edilebilmesi) ihtilaf ederler. İadeyi kabul etmek kelâmcıların cismânî bir antropoloji ile yeniden dirilmenin imkânını uzlaştırmalarını sağlamıştır. İbn Sînâ, iadenin imkânına karşı üç ana delilden oluşan etkili bir delil ortaya koymuştur: bu delil, (ma'dûmun sâbit olmaması göz önüne alınacak olursa) sezgiden, iade edilen varlığın eşdeğer kopyasından ayırt edilemezliğinden ve zamanın iadesinin yol açtığı çelişkilerden oluşur. İbn Sînâ öncesi düşünce ekollerinden sadece Eş'arîler iadenin imkânını savunmuştur. Klasik sonrası dönemin tartışmaları İbn Sînâ ve mütekaddimûn kelâmcılar tarafından ana hatları çizilen cedelî bir asıl üzerine inşa edilmiş daha karmaşık formülasyonları (modal değişmezlik argümanı), itirazları, cevapları ve aynı zamanda hem iadeyi destekleyen (tasavvurî parçaların imkânı, hatırlama, varsayımsal imkân) hem de iadeye karşı olan (ara boşluk, illetlerin iadesi) bütünüyle yeni bazı argümanları öne sürer.