Averroes

I have the Protestants ruin everything theory of life, but Protestants are part of why we have this weird historiography about Plato, because this is also attacking Catholic commentary traditions, which themselves go back to ancient commentary traditions, which you can find in...

Maimonides and Averroes and Avicenna and Al-Kindi and Al-Arabi and blah, blah.

I can go on and on and on.

And I mean, some of these people ruled against the philosophers, but they were familiar with them.

They changed the names of our scientists.

Ibn Rushd, they said his name Averros.

Ibn Zuhar, Avanzoa.

Ibn Sina, Al-Bitruji, Al-Petrajius, Al-Haytham, Ibn Al-Haytham, Al-Hazan, Al-Kindi, they said Al-Kindi, Abul-Qasas, they said was Al-Zahrawi, Al-Khwarizmi, Al-Agrismas, Al-Battani, Al-Batajanus, Al-Razi, they said Rasis, Jabir ibn Hayyan, they used the word Jabir.

for philosophic doctrine.

So Averroes, about 800 years or so before, argued that the true teaching of the Quran is basically Aristotle and Plato, and they agree.

And therefore, we're totally inoffensive.

Why are you guys mad at us? He tried to do that.

So in many ways, the early adopters in Western philosophy were largely Platonists.

What ultimately ends up happening is that Boethius ultimately takes control of this situation and led by people like Abelard and eventually the inheritance of Averroes and mostly Ockham.

William of Ockham, famous for his razor, which is ironically one of the most systematically misquoted ideas ever.

Ockham never said that the simplest answer is most correct because that's patently wrong.

Another influence on Michael Servetus is Islam.

Michael Servetus read a lot about Islam, although he could not read Arabic himself, but there were a lot of Latin translations of Arabic works, including the Quran and other famous Islamic philosophers like Avicenna and Averroes.

But it's not like he does use some Islamic ideas that some Islamic arguments against the Trinity he will adopt.

But I think some people go too far in calling him a syncretist or something like that.

One is one of idealism and abstract idealism, and the other one is of, of a mechanical materialism.

And so he wants to talk about the agency of matter, and he takes Ibn Sina as being, and later Ibn Rushd, as being two specific figures that were able because of the role of Islam and also merchant capital in their time.

Yeah.

They had an ability to speak about philosophy as expressing something about reason, and so he's able to find in Ibn Sina and Ibn Rushd an insistence on the capacity for reason, amongst other reasons.

There's a, a, a democratization of intellect, of the capacity to reason, which is also stated in the introduction as Ibn Sina already going further than, and Ibn Rushd going further than Aristotle, who did not allow the enslaved to have the capacity to reason the same way that, that citizens had.

Yes.

And so with Ibn Sina and Ibn Rushd, the unity of the intellect, you get a universal capacity to reason.

This is one of the findings that already sets them not only apart from Christian thinkers but presents an advancement over Aristotle's conception of hylomorphism.

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