Un critique anonyme du commentaire de Moïse de Narbonne sur un passage des intentions des philosophes d'al-Ghazâlî
In volume LIV of this Annual we drew attention to an annotation on Narboni's commentary on al-Ghazâlî's Intentions of the Philosophers. This is the text which we publish here with an annotated French translation. The starting point is the same: a reader of Narboni's commentary finds t...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | French |
| Check availability: | HBZ Gateway |
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
HUC
1985
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| In: |
Hebrew Union College annual
Year: 1984, Volume: 55, Pages: 75-94 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Non-electronic
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| Summary: | In volume LIV of this Annual we drew attention to an annotation on Narboni's commentary on al-Ghazâlî's Intentions of the Philosophers. This is the text which we publish here with an annotated French translation. The starting point is the same: a reader of Narboni's commentary finds that this commentator has not quoted in full a rather large section of ibn Rushd's Ṭahafut al-Tahafut which he chooses to mention and to comment on sentence by sentence. Since the publication of Juda ben Isaac ha-Cohen ha-meʿayyen's Hebrew interpolation it is needless to resume once more the whole controversy: "Did existence provoke a lack of unity in God's essence?" Ibn Rushd, Narboni, Juda ben Isaac ha-Cohen and the anonymous commentator have shown that Ibn Sina had mistaken the meaning of the term existent (nimṣā; mawjud). There is nevertheless a detail which deserves to be quoted although it has only a codicological importance: a Hebrew manuscript of the Casatanensa (Rome, 157) seems to have the same text that we have edited here. We discovered this point when reading once more Renan and Neubauer's book Les rabbins francais du XIVe siècle (Farnborough, 1969,2 p. 325); the authors had the good thought to reproduce in Hebrew the first sentences of the annotation: these sentences are exactly the same as those which open our text. Unhappily, the name of the annotator is still unknown. The only conclusion is that a link exists between the Munich Mss and the Roman Mss. |
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| Contains: | Enthalten in: Hebrew Union College-Jewish Institute of Religion, Hebrew Union College annual
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