Tahafut_al-Tahafut-transl-Engl-van-den-Bergh

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NoteThis concludes the complete translation of the book.The translator’s notes which are in a second volume have not beenincluded.Al-Ghazali’s original work has been translated by M. Marmura whomentionedin his introduction that S. Van Den Bergh has made errors in thetranslationdue to his understanding of al-Ghazali’s work that Ibn Rushd quotesabove.472
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TAHAFUT AL-TAHAFUT(The Incoherence
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THE FOURTEENTH DISCUSSION: To refut
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occupies the central place in the u
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commentator of Plato and Aristotle,
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and Physics, have left the religion
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gives the philosophical arguments a
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eternity of the world. Plato himsel
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it is God who is passive; the impel
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of events out of time is like the u
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God everything is possible, a theor
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by the philosophers, of the emanati
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God possesses self-consciousness).
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and is found in Thomas Aquinas and
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He himself does not affirm that the
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is immortal when he will see in him
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For the unphilosophical, however, t
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Concerning the Eternity of the Worl
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for both agents, i.e. so far as the
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an agent endowed with a power which
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I say:analogous to our decision, it
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I sayinadmissible and that to admit
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I say:sun performs in twenty-four h
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possible, not necessary, and he wou
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valid so far as it concerns externa
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do not know of any one who makes a
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sophistical arguments is dishonest,
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say that the age of the world is a
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I say:that two blacks in two substr
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I say:inside the world, neither con
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similar things, a will which distin
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whereas the globe of heaven is homo
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constitute the poles. But the diffe
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move itself in space, in a definite
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deeds?’ May God make us perspicac
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seeing are equivalent in the eye. T
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would be no possibility of their av
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through the medium of a being etern
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This argument is sophistical. The t
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and with Him there was the world an
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I say:If we should say, for instanc
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The primitive meaning of the two wo
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of the fact that motion inheres nec
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and then assumes a time which has n
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I say:and places of the world. The
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I say:eternal. So much as far as bo
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I say:which doubles the whole of th
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I say:world smaller than He has cre
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I say:possible that the world might
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I say:and possible at another?’ I
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pronounce for one of these opposite
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I say:existence whether earlier or
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I say:and needs something to which
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I sayThe second proof is that the i
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I say:essence nor matter’ and the
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I sayalthough it is not impressed o
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Ghazali says:I say:As regards their
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I say:He wants to force those who a
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all his books this is most clearly
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extension is nothing but time, and
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concedes the existence of an entity
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I say:connected with another condit
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so only through the corruption and
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that it passes into a relative non-
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I say:the remainder; indeed He can
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This theory of the flux of all exis
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moments is constant, and how can wh
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I say:which has a reasonable sense,
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things are two: matter and form, an
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I say:an imposture where their prin
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I say:says that the lamp makes the
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anterior to it. If God therefore is
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it tends and has an inclination to
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and to exclude the metaphorical sen
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Ghazali says, answering in defence
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I say:connected with Him, since the
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from it, it exists, not when the th
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All this is true. The act of the ag
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of the water, for this happens afte
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existence of the celestial bodies o
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I say:We answer: The consequence of
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one occurred, they gave three answe
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is partly the cause of unity, partl
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I say:is therefore nineteen; and th
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each other is a theory not known am
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defined acts can only arise from be
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and earth that he should be of thos
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I say:another be identical?’ we a
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the universal, the other specific d
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similar follows concerning the nece
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I say:for this it really is. But th
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I say:from His way and deviate from
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We say:The philosophers tried to ac
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bodies prior to them. Thus they wer
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thinks only its own essence, and th
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suppose its agent to act like an ag
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draw this conclusion. For if the pr
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And that one and the same existent
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unique mover . And just as the remo
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a plurality of existents without a
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In this discussion of the intellect
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I say:The meaning of this statement
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I say:is the principle of these dif
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the possible nature cannot become n
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I say:a cause, what makes it imposs
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qualitative, or in whichsoever of t
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But if one should say to us: ‘Cer
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receive a stronger degree of assent
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as the differences depend on differ
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moment from its action, the world w
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And as to Ghazali's words:It is eas
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However, it is not possible that th
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without an initial term; and if you
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I say:The difference between these
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I say:cause, but not of the series
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I say:If it is objected that this m
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or non-eternity of the world, and w
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THE FIFTH DISCUSSIONTO SHOW THEIR I
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I say:colour because of a cause whi
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black must be a colour either by bl
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I say:The answer is that we concede
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I say:composed of genus and species
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necessary existent, and this is imp
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For man before his existence has a
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and it is thus their task to refer
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identical with the knower of the sh
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And when it is said that He is gene
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I say:separate from matter is possi
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exist both an essence and attribute
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by themselves, just as, if their ex
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If it is answered that the absolute
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I say:need a subject, as is the cas
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I say:If it is said: In the same wa
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would have to exist by itself, and
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essence is not true, for every esse
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Composition is not like existence,
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All their proofs where this problem
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consciousness itself is denied. But
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things, and our intellect, therefor
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I say:both, for the plurality and t
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be a knowledge in act and that ther
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It may be said that if it is assert
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And as to the affirmation of the ph
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two existents which differ in an ex
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Ghazali says:It may be said, `This
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I say:beings should exist by themse
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because they found that the acciden
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And as to the term `substance’ wh
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I say:black and white, fourness and
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I say:constitution of the essence o
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principle which is the cause of tha
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Gods would have to be separated by
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distinguished by the fact that one
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one of these natures is superior to
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Ghazali opposes this statement with
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against them about colouredness and
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I say:mediator, participates in thi
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application of the term ‘necessar
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meaning is to ask whether a thing p
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we have rent them . . . ‘and the
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Having assumed that they deny the q
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I say:plurality and duality on the
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assume one thing eternal by itself
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I say:But the body is not a means f
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views, or regarded this as permissi
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wisdom in the product itself, namel
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his attacks on the philosophers in
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I say:not possible, and your statem
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together, and the difference betwee
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I say:universe is known to God, and
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acknowledged in the case of this pr
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all things is attachment to matter
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simply the hot body that accepts co
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this conjunction and disjunction mu
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not imply (as he falsely affirms of
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I say:philosophers do, or abandon t
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consequences which follow from his
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But the knowledge of the Creator op
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I say:‘Well, let the seeing then
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acts which proceed from the arts, a
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the utmost excellence, which is kno
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move in circles and that between th
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This is what we wanted to do first,
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the person who takes up different p
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universals must, by admitting in Hi
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and if you acknowledge an eternal w
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I say:But one may say: Why is this
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existents would be the cause of His
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I say:will, because His will has th
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they exclude heaven from this kind
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And as to his affirmation ‘that t
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also have to ask about these bodies
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THE FIFTEENTH DISCUSSIONTO REFUTE T
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Everything he says here about the p
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himself through trying to be in an
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For instance, when a man sees that
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on sublunary existence, so that, if
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I say:any case, has to be proved, s
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causes. Sometimes we know part of t
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particular perceptions; that is, th
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shows it to him by way of revelatio
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if, however, reason does riot perce
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And if they reverse this against us
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the irascible and the concupiscible
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study a problem common to theoretic
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terms of the conclusion are present
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The ancient philosophers did not di
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fire; for we regard it as possible
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To deny the existence of efficient
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is not necessary, the philosophers
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I say:notwithstanding the fact that
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Page 423 and 424: When the theologians admit that the
Page 425 and 426: the angels there should arise a qua
Page 427 and 428: serpent, and the scorpion, for thei
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Page 431 and 432: objectionable, and contrary to comm
Page 433 and 434: that the judgement of our intellect
Page 435 and 436: from the wolf while it walks behind
Page 437 and 438: I say:it receives from the angels k
Page 439 and 440: about its premisses, for the major
Page 441 and 442: I say:in the doctrine of the philos
Page 443 and 444: a faculty in a body; and it follows
Page 445 and 446: indivisible; if the relation, howev
Page 447 and 448: fainting, drunkenness, and the illn
Page 449 and 450: saying that knowing is the opposite
Page 451 and 452: Such arguments are all arguments of
Page 453 and 454: claimed to be its organ, so that it
Page 455 and 456: I say:his head than to his heels, a
Page 457 and 458: I say:others-yes, it may be that th
Page 459 and 460: I say:anger and the observation of
Page 461 and 462: that Plato was forced to introduce
Page 463 and 464: I say:thing occurs, does not produc
Page 465 and 466: separate substance has no opposite.
Page 467 and 468: The Fourth DiscussionHaving finishe
Page 469 and 470: which are attributed to Solomon. An
Page 471: And all this, as you see, is confus
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