KCI등재
이븐 루쉬드의 해석학과 알 가잘리 비판 = Ibn Rushd`s Hermeneutics and His Critique of al-Ghazali-
저자
발행기관
학술지명
한국이슬람학회논총(Journal of The Korean Association of The Islamic Studies)
권호사항
발행연도
2005
작성언어
-주제어
KDC
918
등재정보
KCI등재
자료형태
학술저널
수록면
107-131(25쪽)
제공처
Since the 9th century when an official institute for translation and research called `Bait al-Hikmah` (the House of Wisdom) was established in Baghdad, the ancient Greek philosophy and science began to be introduced to the Muslim world. The Abbasid dynasty(750~1258), which has succeeded in expanding its territory in a very short time, needed to establish their religion on an universal principle. It was because its rulers had to control many foreign peoples who have diverse cultural and religious backgrounds. Here it is note worthy that the philosophy movement in the 9th century has not been initiated by the Peripatetics themselves but by the Muslim theologians supported by the Abbasid rulers. By later, the theologians formed their own schools, among which the most famous were the Mu`tazilites and the Ash`arites. The theologians, even though they showed much interest in the philosophy, didn`t adopt it as a whole. The reason was that their duty was not to introduce the philosophy itself but to explain Islamic doctrines in the philosophical terms. After having studied the philosophy, they found out that the cosmological principles explained in the Greek texts were contradictory to the Islamic principles explained the Qur`an. And that made the Muslim theologians` adoption of the Greek philosophy very limited. In other words, the Greek philosophy has been introduced in the Muslim world only within the boundary which the Qur`an permitted. If some points of the philosophy were considered not Islamic, they were abandoned and even seriously attacked. During the 11th century, the controversy between the religion and the philosophy reached its climax. It was the time when the Ash`arite school was the most influential among theological schools and al-Ghazali(1058-1111) was the most distinguished theologian. In 1095, al-Ghazali completed a book called the Incoherence of philosophers(Tahafut al-Falasifa). In this work, he discussed twenty questions of philosophical doctrine in which he regarded philosophers as mistaken and misguided. Especially three of them he denounced as more serious than the others and tantamount to infidelity. The three doctrines are: the eternality of the world, God`s ignorance of the particulars, and the denial of bodily resurrection. In 1180, almost a century after the Incoherence of philosophers was published, Ibn Rushd(1126-1198) completed a work called the Incoherence of the Incoherence(Tahafut al-Tahafut) in Andalus. The work, as the title alludes, has been written to criticize mistakes that had been committed by al-Ghazali during his attack on the philosophers. In the beginning of the book, Ibn Rushd declares the purpose of it very definitely like following: "The aim of this book is to show the different degrees of assent and conviction attained by assertions in the Incoherence of philosophers, and to prove that the greater part has not reached the degree of evidence and truth." It is no doubt that Ibn Rushd`s primary aim was to refute al-Ghazali`s assertions. But his ultimate aim was far more reaching. His real concern, as a philosopher, was how to build a reconciliatory relation between the religion and the philosophy after the de-construction of al-Ghazali`s dogma. To fulfill this aim, Ibn Rushd undertook to give an independent position to each of them. Ibn Rushd thought it necessary to separate between the religion and the philosophy, because it seemed unavoidable that they interfere and conflict with the other as long as they don`t have unique values. As a means to reconciliate between the religion and the philosophy, Ibn Rushd has created his ingenious theory of text interpretation. The main concern of his hermeneutics was "how we should approach religious or philosophical texts?" And it can be summarized like following: First, "It is necessary that religious themes be understood within the boundary of religion, and that philosophical themes be understood within the boundary of philosophy." Second, "In th
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