Translation Process of Avicenna's Works into Latin and Latin Avicennaism

Yıl 2021, Cilt: 2 Sayı: 74, 27 - 57, 15.12.2021

Mehmet Ata Az

Öz

The works of Muslim thinkers began to be translated into Latin, either directly or through intermediary languages, starting from the 11th century. While the translation process was carried out on an individual basis and in certain fields at the first stage, it has been carried out systematically and in a way to cover works in different fields, through certain translation institutes, with the support of the pope or wise kings such as X Alfonso and II Frederick from the 12th century. With the translation movement, works from the fields of philosophy, logic, metaphysical cosmology, physics, etc., which were translated from Islamic thought, began to influence Latin thinkers and shape their thought systems. While this effect is sometimes can be seen in the direct references and quotations made by Latin philosophers and theologians to Muslim thinkers in their works; sometimes it can be understood from the similarity in their views and indirectly from the quotations they made without giving the name of the person or the work due to different concerns such as political, religious, etc. With the translation of the works of Muslim scholars, Latin thinkers had the opportunity to better learn Aristotle's doctrines on social and natural sciences. The translation of Avicenna's works into Latin was carried out in the second quarter of the 12th century, under the leadership of Dominicus Gundissalinus, with the help of Jewish translators such as Abraham bn Da’ud. Avicenna's handling and discussion of philosophical and metaphysical problems in a consistent, systematic and understandable way has been decisive in forming the philosophical systems of Latin thought, which was at the beginning of the formation process, and in gaining a different perspective. Also, in his works, the reinterpretation of Aristotelian philosophy in accordance with theistic theology and metaphysics made an undeniable contribution to the rationalization of the beliefs of Christian theologians and philosophers in the scholastic period
In this study, we discussed the translation process of Avicenna's works and the influence of his views, whose influence in Latin thought was neglected or left to the background compared to Averroes - that had a profound effect on the formation of various movements (Averroism) defending his philosophical views-. I tried to determine on which issues and to what extent Avicenna's works translated into Latin influenced Latin ve Jewish thinkers. However, fully determining the limits and depth of the influence of Avicenna's views on Latin thought goes beyond the limits of this study, as it requires examining the work of each Latin scholar. Therefore, in order to better determine this effect, I tried to determine what kind of effect it had on Latin philosophers and theologians by focusing on the fourth chapter of Avicenna's Ilāhiyyāt (Liber de philosophia prima) / al-Shifā and the book Kitāb al-Nafs (De Anima liber sexius Naturalium).
As a result of our study, I determined that shortly after the translation of Avicenna's works into Latin, his consistent, systematic, understandable and original views on philosophical and theological issues, especially the essence-existence distinction, necessary-possible being, the definition, subject and method of metaphysics, the essence of the soul and intellect, had a significant impact on the formation and development of Latin thought.

Anahtar Kelimeler

Avicenna, Avicennaism, Ilāhiyyāt, Kitāb al-Nafs, being, soul, intellect, Latin-Jewish thought, Avicenna, Avicennaism, Ilāhiyyāt, Kitāb al-Nafs, being, soul, intellect, Latin-Jewish thought

İBN SÎNÂ’NIN ESERLERİNİN LATİNCEYE TERCÜME SÜRECİ VE LATİN İBN SÎNÂCILIĞI (AVICENNAISM)

Öz

Müslüman düşünürlerin çalışmaları XI. yüzyıldan itibaren doğrudan ya da aracı diller aracılığıyla Latinceye tercüme edilmeye başlanmıştır. Tercüme süreci ilk aşamada bireysel bazda ve belirli alanlarda gerçekleşirken, XII. yüzyıldan itibaren papa veya X. Alfonso ve II. Frederick gibi bilge kralların desteğiyle belirli tercüme enstitüleri üzerinden sistematik ve farklı alanlardaki eserleri kapsayacak şekilde gerçekleşmiştir. Tercüme hareketiyle birlikte İslam düşüncesinden tercüme edilen felsefe, mantık, metafizik kozmoloji, fizik vb. alanlarından eserler, Latin düşünürlerini etkilemeye ve düşünce sistemlerini şekillendirmeye başlamıştır. Söz konusu bu etki, bazen Latin düşünürlerinin eserlerinde Müslüman düşünürlere yaptıkları doğrudan referansta ve yaptıkları alıntılarda görülürken; bazen de siyasi, dini vb. farklı kaygılardan dolayı şahıs ve eser ismi vermeden dolaylı şekilde yaptıkları alıntılardan ve görüşlerindeki benzerliklerden anlaşılabilmektedir. Müslüman düşünürlerin eserlerinin tercümesiyle birlikte Latin düşünürleri Aristoteles’in sosyal ve doğa bilimlere dair doktrinlerini daha iyi öğrenme imkanı bulmuşlardır. İbn Sina’nın eserlerinin Latinceye tercümesi, XII. yüzyılın ikinci çeyreğiyle birlikte Dominicus Gundissalinus öncülüğünde Abraham bin Davud gibi Yahudi mütercimlerin yardımıyla gerçekleşmiştir. İbn Sînâ’nın başta felsefe ve metafizik problemleri tutarlı, sistemli ve anlaşılır bir şekilde ele alıp tartışması, oluşum sürecinin başında bulunan Latin düşüncesinin felsefî sistemlerini oluşturmalarında ve farklı bir bakış açısı kazanmalarında belirleyici olmuştur. Aynı şekilde eserlerinde, Aristoteles felsefesinin teist teoloji ve metafiziğe uygun şekilde yeniden yorumlaması, skolastik dönemde Hristiyan teolog ve düşünürlerin inançlarını rasyonelleştirmelerinde yadsınamayacak katkıda bulunmuştur.
Biz bu çalışmamızda -felsefî görüşlerini savunan muhtelif akımların (İbn Rüşdçülük) oluşmasını sağlayacak kadar derin etki bırakan- İbn Rüşd’e nazaran Latin düşüncesindeki etkisi ihmal edilen veya ikinci plana bırakılan İbn Sînâ’nın eserlerinin tercüme sürecini ve görüşlerinin etkisini ele aldık. İbn Sînâ’nın, Latinceye ve İbraniceye tercüme edilen eserlerinin Latin ve Yahudi düşünürlerini hangi meselelerde ve ne ölçüde etkilediğini belirlemeye çalıştık. Ancak İbn Sînâ’nın düşüncesinin Latin düşüncesi üzerindeki etkisinin sınırlarını ve derinliğini tam anlamıyla belirlemek, her bir Latin düşünürünün eserini incelemeyi gerektirmesi nedeniyle bu çalışmanın sınırlarını aşmaktadır. Bundan dolayı söz konusu bu etkiyi daha iyi tespit edebilmek adına İbn Sînâ’nın eş-Şifâ külliyatının dördüncü bölümü olan İlâhiyyât kitabı ile Tabîiyyât’ın altıncı bölümü olan Kitâbu’n-Nefs kitabını merkeze alarak Latin düşünürleri üzerinde nasıl bir etki bıraktığını tespit ettmeğe çalıştık.
Çalışmamızın sonucunda, İbn Sînâ’nın eserlerinin Latinceye tercüme edilmesinden kısa bir süre sonra varlık-mahiyet ayırımı, zorunlu-mümkün varlık, metafiziğin tanımı, konusu ve yöntemi, nefsin mahiyeti, gerçekliği ve akıl başta olmak üzere felsefî ve teolojik meselelere dair tutarlı, sistemli, anlaşılır ve özgün görüşlerinin Latin düşüncesinin oluşum ve gelişiminde önemli bir etkide bulunduğunu tespit ettik.

Anahtar Kelimeler

İbn Sînâ, İbn Sînâcılık, İlâhiyyât, Kitâbu’n-Nefs, varlık, nefs, akıl, Latin-Yahudi düşüncesi

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