Philosophy
hasan abasi hasan Abadi
Abstract
Introduction
In Islamic religious texts and Islamic thought, humans are often described as the noblest of creations or God’s successors, owing to their superior faculties of thought and will, capacity for gratitude, and their responsibility to uphold the Trust. These Quranic perspectives are evident ...
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Introduction
In Islamic religious texts and Islamic thought, humans are often described as the noblest of creations or God’s successors, owing to their superior faculties of thought and will, capacity for gratitude, and their responsibility to uphold the Trust. These Quranic perspectives are evident in the works of Muslim philosophers, notably Averroes or Ibn Rushd. Averroes delves into the religious construction of humanity, employing terms such as "the noblest of creation," "God’s successor," "encompassing the universe," and "image of God." This article seeks to explore Averroes's approach to and explanation of this religious perspective, particularly focusing on the concept of human beings as the noblest of creation. Rather than delving into the nature of humanity itself, this inquiry revolves around the position of humans among all creatures and within the broader system of creation. Averroes's philosophy is analyzed to understand his conception of human beings within the religious realm, incorporating Quranic notions such as "God’s successor" and "the sensory world being dominated by humans." Notably, there has been a dearth of research on Averroes's religious approach to humanity, making this article a significant contribution to scholarship in the field.
Research Approach or Method
This research employs a descriptive-analytical methodology coupled with a critical approach.
Discussion and Results
The question of humanity being the noblest of creation and other related religious notions can be examined from two perspectives. Firstly, from a teleological standpoint, wherein the entire creation and all beings are believed to have purposes, humanity's purpose is considered superior to that of other sensory creatures. This perspective posits that humanity holds the highest status among sensory creations due to possessing a rational soul, which grants it superiority over other sensory beings. This reason is based on God's invention of the universe. Secondly, humanity's elevated status can be understood through the lens of grace, wherein humanity is seen as encompassing and dominating the entirety of creation, with everything created ultimately for humanity. This "grace-based" reason underscores humanity's position as the noblest of creation.
In terms of Averroes's own principles, the concept of humanity as the noblest of creation can be subjected to criticism, as it appears to contradict other statements made by him. For instance, in his work Tahāfut al-Tahāfut (Incoherence of the incoherence), Averroes suggests that it is impossible for a superior being to be created for an inferior one. Rather, it is the inferior being that is created for the superior one to attain perfection and eliminate its imperfections. According to this view, within the hierarchy of beings, celestial bodies hold a higher degree than humans, and humans serve as intermediaries between the intelligible and sensory realms, being closest to celestial bodies. Consequently, humans are deemed inferior to the heavens and celestial spheres. If it were posited that the universe is created for humanity, it would imply that a superior being is created for an inferior one, contradicting Averroes's own philosophical principles. Thus, according to the tenets of Averroes's philosophy, humanity cannot be regarded as the noblest of creation.
Conclusion
Averroes draws a distinction between the concepts of the "noblest of beings" and the "noblest of creation." According to his framework, God is the noblest of beings, being the most esteemed and perfect entity. However, among created beings, separate immaterial intellects hold the status of the noblest of creation, being pure actualities. Within the realm of sensory entities, humanity emerges as the noblest of beings and creation, primarily due to its possession of the rational soul, which serves as the purpose behind all forms of vegetative, animal, and human existence. From a religious standpoint, Averroes adheres to the idea of humanity as the noblest of creation, as evidenced by his reliance on transmitted religious texts. However, his philosophical perspective introduces the teleological aspect of the universe and humanity. He contends that nothing within the cosmos is futile or purposeless; rather, all beings have inherent purposes. Humanity, in particular, is characterized by its purposefulness, rationality, and essential progression towards perfection. In terms of the power of its rational soul and its capacity for reason, humanity stands as superior to all other beings.
Hasan Abasi Hoseinabadi
Abstract
In Metaphysics Theta, Aristotle uses entelecheia (ἐντελέχεια) and energeia (ενέργεια) in contrast with dunamis (δύναμις, potency) in discussing the distinction between "actuality" and ...
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In Metaphysics Theta, Aristotle uses entelecheia (ἐντελέχεια) and energeia (ενέργεια) in contrast with dunamis (δύναμις, potency) in discussing the distinction between "actuality" and "potentiality" (both Greek terms, entelecheia and energeia, are typically translated as "actuality" in English). Aristotle's most influential application of "actuality" (entelecheia) is his claim in the second book of De Anima (On the Soul) that the soul is the "actuality" of an organic body that makes it alive. Aristotle uses the notion of "first actuality" in his definition of the soul. In fact, the soul is the "first actuality" of a natural body that is potentially alive. The "first actuality" is a kind of potentiality, while its exercise of function is its fuller or "second actuality". Aristotle’s analogy of proportion is used to explain the nature of the soul, as the "first actuality" of a natural body, and its relation to the body. The present study aims to contribute to understanding of the meaning of "actuality" in Aristotle's definition of the soul, especially in its quality of being "first", i.e. the "first actuality", and its relation to the "second actuality", as well as the role of analogy (analogia) in Aristotle's definition of the soul.
