Elijah Del Medigos Commentary On Averroes De Substantia Orbis

This book provides the first edition and translation of an unpublished work by Elijah Del Medigo (1455c.-1493c.), which survives in both Latin and Hebrew versions. At the request of his Italian humanist patron Giovanni Pico della Mirandola, Del Medigo translated several works by Averroes from Hebrew into Latin, and wrote questions and commentaries concerning difficult aspects of Averroes' philosophy. The commentary on De substantia orbis constitutes one of Del Medigo's most significant achievements, being based on an original work by Averroes which deals with the nature and the properties of the heavens according to the principles of Aristotelian cosmology. Del Medigo composed the Latin version of his commentary in 1485, but decided to translate it into Hebrew soon after. A critical edition of both extant versions of this commentary will deepen our understanding of the reception of Averroes in the Renaissance, shedding new light on a neglected chapter of philosophical and scientific thought. Focusing on the representation of the cosmos and its relationship to human beings, this text will be of interest to scholars working not only on medieval and Renaissance philosophy, but also on the history of cosmology, astrology and science, intellectual history and the reception of Islamic thought in pre-modern intellectual circles.

This book provides the first edition and translation of an unpublished work by Elijah Del Medigo (1455c.-1493c.), which survives in both Latin and Hebrew versions. At the request of his Italian humanist patron Giovanni Pico della Mirandola, Del Medigo translated several works by Averroes from Hebrew into Latin, and wrote questions and commentaries concerning difficult aspects of Averroes' philosophy. The commentary on De substantia orbis constitutes one of Del Medigo's most significant achievements, being based on an original work by Averroes which deals with the nature and the properties of the heavens according to the principles of Aristotelian cosmology. Del Medigo composed the Latin version of his commentary in 1485, but decided to translate it into Hebrew soon after. A critical edition of both extant versions of this commentary will deepen our understanding of the reception of Averroes in the Renaissance, shedding new light on a neglected chapter of philosophical and scientific thought. Focusing on the representation of the cosmos and its relationship to human beings, this text will be of interest to scholars working not only on medieval and Renaissance philosophy, but also on the history of cosmology, astrology and science, intellectual history and the reception of Islamic thought in pre-modern intellectual circles -- De Gruyter website (accessed 6.4.2020).

Elijah Del Medigo (1458-1493) was a Jewish Aristotelian philosopher living in Padua, whose work influenced many of the leading philosophers of the early Renaissance. His Two Investigations on the Nature of the Human Soul uses Aristotle's De anima to theorize on two of the most discussed and most controversial philosophical debates of the Renaissance: the nature of human intellect and the obtaining of immortality through intellectual perfection. In this book, Michael Engel places Del Medigo's philosophical work and his ideas about the human intellect within the context of the wider Aristotelian tradition. Providing a detailed account of the unique blend of Hebrew, Islamic, Latin and Greek traditions that influenced the Two Investigations, Elijah Del Medigo and Paduan Aristotelianism provides an important contribution to our understanding of Renaissance Aristotelianisms and scholasticisms. In particular, through his defense of the Muslim philosopher Averroes' hotly debated interpretation of the De anima and his rejection of the moderate Latin Aristotelianism championed by the Christian Thomas Aquinas, Engel traces how Del Medigo's work on the human intellect contributed to the development of a major Aristotelian controversy. Investigating the ways in which multicultural Aristotelian sources contributed to his own theory of a united human intellect, Elijah Del Medigo and Paduan Aristotelianism demonstrates the significant impact made by this Jewish philosopher on the history of the Aristotelian tradition.

The Andalusian Muslim philosopher Averroes (1126–1198) is known for his authoritative commentaries on Aristotle and for his challenging ideas about the relationship between philosophy and religion, and the place of religion in society. Among Jewish authors, he found many admirers and just as many harsh critics. This volume brings together, for the first time, essays investigating Averroes’s complex reception, in different philosophical topics and among several Jewish authors, with special attention to its relation to the reception of Maimonides.

The volume provides the first book-length study of Chrysostomus Javelli’s philosophical works. An Italian university professor and a prominent figure in the intellectual landscape of sixteenth-century Europe, Javelli (ca. 1470-1540) was the author of insightful commentaries on both Plato and Aristotle as well as of original works in which he laid the foundations of a new Christian philosophy. In this volume, a group of leading scholars from around the world guide readers through the many facets of Javelli’s philosophical corpus, showing the long-term impact of his ideas on Western philosophical thought. The twelve essays of this volume shed light on an understudied yet central figure of Renaissance culture, revealing new connections and unexplored influences. This book is a valuable tool for students and scholars of early modern philosophy, classical tradition, and Christian theology, contributing to the understanding of a neglected chapter of Western intellectual history.

Too often the study of philosophical texts is carried out in ways that do not pay significant attention to how the ideas contained within them are presented, articulated, and developed. This was not always the case. The contributors to this collected work consider Jewish philosophy in the medieval period, when new genres and forms of written expression were flourishing in the wake of renewed interest in ancient philosophy. Many medieval Jewish philosophers were highly accomplished poets, for example, and made conscious efforts to write in a poetic style. This volume turns attention to the connections that medieval Jewish thinkers made between the literary, the exegetical, the philosophical, and the mystical to shed light on the creativity and diversity of medieval thought. As they broaden the scope of what counts as medieval Jewish philosophy, the essays collected here consider questions about how an argument is formed, how text is put into the service of philosophy, and the social and intellectual environment in which philosophical texts were produced.

overall title and the commentary of Narboni, but in which the treatise is given a close association rath De Substantia Orbis VII, which immedi ately follows it in the text. This third version is the sole case in which a Hebrew translator can be named: the translation was made by Todros Todrosi in the year 1340. The only conclusion to be drawn from his translation is that Todrosi may definitively be eliminated as the translator of any of the other ver sions. However, we may be able to draw a tentative conclusion as to the formation of the Hebrew collection. The earliest evidence for the existence of the nine treatise collec tion is the commentary of Narboni, completed in 1349. The fact that nine years earlier one treatise could be attached to a work outside the corpus may indicate that the Hebrew collection of nine treatises was formed during those nine years, or mar even indicate that Narboni him self collected the various treatises. 5 Narboni, however, was not the translator of these works In fact, no 1 definitive indication of the translator's identity exists. 6 3. The Nature of the Question-Form Steinschneider offered the following general characterization of Aver roes' Quaestiones: These are mostly brief discussions, more or less answers to questions; they may be partially occasioned by topics i9 his commentaries and may be considered as appendices to them.

This study shows how Giovanni Pico della Mirandola used Neoplatonic and kabbalistic ideas to develop an innovative theory of biblical allegory. Based on epistemology and intellectual ascent, his theory relates to scholastic debate over the action of the intellect.

This book represents a sample of the most penetrating Jewish movements.

This innovative and original book examines the broad range of Jewish interpretation from antiquity through the medieval and renaissance periods. Its primary focus is on Midrash and midrashic creativity, including the entire range of nonlegal interpretations of the Bible. Considering Midrash as a literary and cultural form, the book explores aspects of classical Midrash from various angles including mythmaking and parables. The relationship between this exoteric mode and more esoteric forms in late antiquity is also examined. This work also focuses on some of the major genres of medieval biblical exegesis: plain sense, allegory, and mystical.