Avicennism

The Avicennisme is the name which the whole of the philosophical or theological doctrines carries which claim Avicenne.

Latin Avicennism

As of the end of XIIe century, Jean of Spain translates the logic of Avicenne and Gondisalvi translates the Shifat . The first, it is subject to the influence of the theories of Avicenne on the “procession of the world” and “the immortality of the heart”.

In XIIIe century, Guillaume of Auxerre is subject to his influence while reacting against the idea that one can leave only the one. Guillaume of Auvergne is opposed, among others with the necessitarism of Avicenne while integrating the idea of intellect agent. He is the craftsman of the synthesis of the Augustinisme platonisant of XIIe century with a Aristotélisme reconsidered by Avicenne. This synthesis is still accentuated with Jean of the La Rochelle which takes again the terminology, the theories concerning the abstraction, the knowledge and the experiment of thought that one with close to Descartes (cogito of Avicenne). A little later, Henri of Ghent, out of any thomist influence, remains faithful to Avicenne from which it borrows the concept of absolute gasoline identified from the Platonic Idea and Roger Marston illustrates to him also this Latin avicennism with more or less of glare.

However, with the rise of the Averroïsme and criticism that makes of it Thomas d' Aquin, the debate is centred on Aristote and influences it of Avicenne declines. In spite of that, Avicenne is the privileged authority that Duns Scot follows on several points: the existence is “like an accident of the gasoline” and intellect huamain has an autonomy which is not related to the sensitive one.

In connection with the Latin avicennism, Henry Corbin written: “The avicennism bore fruit only at the price of a radical deterioration which changed the direction and the structure of it (in this “avicennisant augustinism” so well named and analyzed by E. Gilson). It is in the direction of Albert Large the (that of its disciple Ulrich of Strasbourg, that of the precursors of the Rhenish mystics) which it would remain to follow the effects of the avicennism”.

Iranian Avicennism

It is in the Arab and Persan world that the influence of Avicenne is most durable. Remi Brague goes until affirming, “after him, philosophizing, it will not be more to read Aristote, but to read Avicenne” (the Point, out of the ordinary n°5, p.12). This quotation applies especially to the Arab philosophers, because in Perse, the influence of Avicenne how much with that Sohrawardi and the Chiisme. This synthesis should not astonish us in addition to measurement, because Avicenne had a father ismaélien and Henry Corbin noted the concordence of the cosmology of Avicenne with that of ismaéliens authors like Hamidoddin Kermani. On this subject, Henry Corbin sees in Sohrawardi the true successor of Avicenne and speaks about “Avicennisme sohrawardien” and “Shiite avicennism”.

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