In 13th century, Islamic philosophy was considered the basic apparatus in preparing the way for using the philosophy of Aristotle. But during the latter half of that century, Islamic philosophy and the Aristotelian thoughts, which were introduced into medieval Europe through the translations of muslim philosopher's works (Avicenna and Averroes's books), was attacked by many Christian theologians. The most conspicuous assault was the condemnation of the 219 propositions by Bishop Stephan Tempier at Paris on March 7, 1277. The main points at issue were 1) the eternity of the world, the resurrection of the dead and the unicity of the intellect. These points were sometimes considered to constitute the center of Islamic philosophy, i. e. “falsafa”. In this paper, in order to reconsider the relation between Islamic philosophy and medieval occidental philosophy, I deal with the Avicennian concept “esse proprium”. This concept is the revisionary point to the Aristotelian ontology, and has the origin in the Plotinian metaphysics of emanation. Such a setup may provide us a new framework concerning the problem of universals, and furthermore the new approach to the reconsideration of the medieval philosophical interaction between the Islamic and the Christian philosophy.
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