Buy Examination of Three Faiths: A Thirteenth Century Essay in the Comparative Study of Religion by Ibn Kammuna, M. Perlmann (ISBN: ) from. : Ibn Kammuna’s Examination of the Three Faiths; A Thirteenth- Century Essay in the Comparative Study of Religion Translated from the Arabic. Ibn Kammūna’s Examination of the Three Faiths: A Thirteenth-Century Essay in the Comparative Study of Religion. Translated From the Arabic with an.

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Arabic and Islamic Philosophy, special topics in: Download our mobile app for on-the-go access to the Jewish Virtual Library. Like so many other features of his work, it can be understood only in the context of the Avicennan legacy.

Ibn Kammuna’s Examination of the three faiths ( edition) | Open Library

On the other hand, Ibn Kammuna does employ in the shorter work several cognate terms to describe the person who can grasp a certain fact immediately and without the need for lengthy demonstration: This article has no associated abstract. Judaism is defended, or rather, arguments against it are rebutted; since the case for Christianity appears weak to the author, he considers it is his duty to improve upon it, for the sake of argument; and Islam, allotted the longest chapter, leaves an impression that is far from favorable.

Finally, the present article hopes to add to his intellectual portrait the deep piety evident in his ethical treatises, which draw upon Jewish, Islamic, and non-denominational philosophic sources. This is discussed in the next section. Rather, it is self-knowledge: A number of his treatises and manuals of philosophical subjects are extant in manuscript, especially in Istanbul. No topic so engaged Ibn Kammuna more than the study of the human soul, especially its proper characterization and the proofs for its survival after the death of the body.

There is little difference between the ideas expressed in these two treatises and those in the other writings. It is divided into seven sections.


In addition, he wrote three monographs, two of which aim to prove that the soul is eternal, and a third which refutes the claim that the soul is nothing but the temperament or mixture of the bodily humours, as well as the view that the soul comes into being along with the body.

Why I Am Not a Muslim, p. As such its function in science is very much the same as its function in explaining religious inspiration and prophecy. However, at the high taiths of the spectrum, there exists a human soul whose cognitive ability is for all practical purposes unlimited. One drawback of this approach is the patchwork image it impresses upon the modern student, as if Ibn Kammuna set out to prepare a quiltwork of philosophical sources rather than to take a stand on the issues.

Waterhouse – – Philosophy 16 Ibn Kammuna also corresponded with some leading intellectuals, notably Nasir al-Din al-Tusi. History kmmuna Western Philosophy. In the second part of this treatise, however, Ibn Kammuna shifts to a Sufi mode of exposition. In the chapter dealing with demonstration burhanIbn Kammuna lists the seven types of judgment hukm by means of which one asserts or verifies tasdiq or that are to be employed in a syllogism. Tzvi Langermann – – Arabic Sciences and Philosophy 15 2.

Ibn Kammūna, Saʿd Ibn Manṣūr

Science and Knowledge of God in the Thirteenth Century. Shortly before his death inIbn Kammuna fled Baghdad for the nearby town of Hilla. Ibn Kammuna was certainly born into a Jewish family. It was this proposal that was debated and criticized by later thinkers.

In these writings, Ibn Kammuna pays far less attention to questions of cognition than he does in his other writings. 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. But did he remain Jewish until his death? Mirror Sites View ihn site from another server: Now two editions of the full text have been prepared: Jewish and Islamic ethics have been intertwined all along; by the thirteenth century, some rabbinic ideas had become thoroughly islamicized on the one hand, and, on the other, Jewish versions of Sufism were well-established.


The Foundations of Living Faiths: We are thus confronted here with the historiographical and methodological question of the weight to be given to technical terms as opposed to ideas, a question that the present writer opts to leave open. Enhanced bibliography for this entry at PhilPaperswith links to its database.

Han-wen Fang – – Examunation of the Social Sciences 35 3: The second comprises instances where people spontaneously perform acts of bravery, leadership, or literary creativity, and thus act in a manner that appears to be above the ordinary.

The variation is seen both in the quantity of percepts that are obtained intuitively as well as in the speed of intuitive act. The Kalimat is dedicated to a Muslim patron, and it easily and naturally reads as a work of Muslim piety. He may have been descended from a family of courtiers; he certainly had connections to some high officials, some of whom were his patrons.

In part this is a supercommentary, if is, a response to an earlier set of glosses prepared by his contemporary, Najm al-Din al-Katibi al-Qazwini d.

Ibn Kammuna has clearly mastered both idioms. Montgomery Watt – – Religious Studies 9 2: All knowledge that is acquired is either a direct intuition, acquired by someone suitably equipped, or instruction in items of knowledge that has been acquired ecamination someone else by intuition:. It is not difficult to find numerous examples of the application of hads in The New Wisdom ; it has much harder to see how hads is to be integrated consistently into a comprehensive scientific program.

But is this the way his writings present themselves to the reader who is innocent of academic scholarship?