Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological Argument
In his <i>Middle Commentary on Posterior Analytics</i>, the great Aristotelian Commentator Ibn Rushd defines “knowledge” (scientific knowledge, <i>epistemē</i>, ‘<i>ilm</i>) as one of Aristotle’s five intellectual virtues and the faculty of reason, akin to the oth...
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2024-11-01
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| description | In his <i>Middle Commentary on Posterior Analytics</i>, the great Aristotelian Commentator Ibn Rushd defines “knowledge” (scientific knowledge, <i>epistemē</i>, ‘<i>ilm</i>) as one of Aristotle’s five intellectual virtues and the faculty of reason, akin to the other virtues, in an Aristotelian way. Ibn Rushd defends the teleological argument, rooted in Aristotle’s teleological reading of nature, and supports the modal strong epistemic status of this argument, which is part of the concept of knowledge, in his early work (<i>Short Commentary on Metaphysics</i>), middle period work (<i>al-Kashf</i>) and late work (<i>Long Commentary on Metaphysics</i>), all in harmony with each other. Ibn Rushd, constructing the teleological argument based on the definition of knowledge, which fundamentally articulates the necessary or essential qualities inherent in objects in defense of de re modality, takes a step that seems quite radical within the context of the Aristotelian epistemic tradition to which he is affiliated: The teleological argument, strongly associated with the concept of knowledge—one of the five intellectual virtues—is presented as a form of deductive inference accessible not only to philosophers but also to ordinary public. In other words, according to him, the argument is both a <i>philosophical and a religious way</i>. This implies, for instance, that natural theology, typically viewed by Aquinas as an activity reserved for the higher epistemic class with talent and leisure, is seen by Ibn Rushd as a robust epistemic activity accessible to ordinary people. This new element, which can be referred to as common sense natural theology, contends that ordinary public knowledge and philosophers’ knowledge differ in details, such as whether it is a simple or complex deductive inference, while remaining the same in terms of their <i>knowledge</i> status. |
| format | Article |
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| spelling | doaj-art-5e3e314fa6fb4246bb78fbea786942b92025-08-20T02:43:50ZengMDPI AGReligions2077-14442024-11-011512142910.3390/rel15121429Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological ArgumentKemal Batak0The Department of Philosophy of Religion, Faculty of Theology, Sakarya University, Sakarya 54050, TürkiyeIn his <i>Middle Commentary on Posterior Analytics</i>, the great Aristotelian Commentator Ibn Rushd defines “knowledge” (scientific knowledge, <i>epistemē</i>, ‘<i>ilm</i>) as one of Aristotle’s five intellectual virtues and the faculty of reason, akin to the other virtues, in an Aristotelian way. Ibn Rushd defends the teleological argument, rooted in Aristotle’s teleological reading of nature, and supports the modal strong epistemic status of this argument, which is part of the concept of knowledge, in his early work (<i>Short Commentary on Metaphysics</i>), middle period work (<i>al-Kashf</i>) and late work (<i>Long Commentary on Metaphysics</i>), all in harmony with each other. Ibn Rushd, constructing the teleological argument based on the definition of knowledge, which fundamentally articulates the necessary or essential qualities inherent in objects in defense of de re modality, takes a step that seems quite radical within the context of the Aristotelian epistemic tradition to which he is affiliated: The teleological argument, strongly associated with the concept of knowledge—one of the five intellectual virtues—is presented as a form of deductive inference accessible not only to philosophers but also to ordinary public. In other words, according to him, the argument is both a <i>philosophical and a religious way</i>. This implies, for instance, that natural theology, typically viewed by Aquinas as an activity reserved for the higher epistemic class with talent and leisure, is seen by Ibn Rushd as a robust epistemic activity accessible to ordinary people. This new element, which can be referred to as common sense natural theology, contends that ordinary public knowledge and philosophers’ knowledge differ in details, such as whether it is a simple or complex deductive inference, while remaining the same in terms of their <i>knowledge</i> status.https://www.mdpi.com/2077-1444/15/12/1429teleological argumentknowledgeAristotlede re modalitynecessityvirtue epistemology |
| spellingShingle | Kemal Batak Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological Argument Religions teleological argument knowledge Aristotle de re modality necessity virtue epistemology |
| title | Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological Argument |
| title_full | Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological Argument |
| title_fullStr | Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological Argument |
| title_full_unstemmed | Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological Argument |
| title_short | Averroesian Religious Common Sense Natural Theology as Reflective Knowledge in the Form of Teleological Argument |
| title_sort | averroesian religious common sense natural theology as reflective knowledge in the form of teleological argument |
| topic | teleological argument knowledge Aristotle de re modality necessity virtue epistemology |
| url | https://www.mdpi.com/2077-1444/15/12/1429 |
| work_keys_str_mv | AT kemalbatak averroesianreligiouscommonsensenaturaltheologyasreflectiveknowledgeintheformofteleologicalargument |