Les confessions d'Al-Ghazali
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Sense soroll d'escaneig detectat (mesura automàtica sobre tot el text, no revisada a mà)
- Extensió:
- ~13.300 paraules · 63 passatges
Cita aquesta obra
- APAAl-Ghazali. (n.d.). The Confessions of Al Ghazzali [Les confessions d'Al-Ghazali]. Digital reproduction: SigPhi. https://sigphiai.com/ca/works/al-ghazali/the-confessions-of-al-ghazzali
- MLAAl-Ghazali. The Confessions of Al Ghazzali [Les confessions d'Al-Ghazali]. Digital reproduction, SigPhi, https://sigphiai.com/ca/works/al-ghazali/the-confessions-of-al-ghazzali.
- ChicagoAl-Ghazali. The Confessions of Al Ghazzali [Les confessions d'Al-Ghazali]. Digital reproduction, SigPhi. https://sigphiai.com/ca/works/al-ghazali/the-confessions-of-al-ghazzali.
Referència de l’edició reproduïda. SigPhi és la reproducció digital, no l’editor. S’hi inclouen l’any, l’editorial i el traductor quan consten; «n.d.» indica que no consta l’any. La responsabilitat d’un pròleg o d’una nota es determina segons el passatge citat.
De què tracta
L'autobiografia intel·lectual d'al-Ghazali, coneguda en àrab com «al-Munqidh min ad-dalal», «el que allibera de l'error».
Context i història
Al-Ghazali era el professor més ben pagat de Bagdad quan, cap al 1095, va deixar de poder parlar: una crisi que ell explica alhora com a malaltia i com a advertència. Va abandonar la càtedra, la família i la ciutat, i va passar anys de vida retirada abans de tornar a ensenyar. El llibre és el relat d'aquest camí i, a la vegada, un examen ordenat de les quatre vies que va provar: la teologia, la filosofia, l'ismaïlisme i el sufisme. Conclou que només l'última dona el que buscava, perquè les tres primeres es poden aprendre i aquesta s'ha de viure —«hi ha una diferència entre saber què és l'embriaguesa i estar-ne». Se'l compara sovint amb les «Confessions» d'Agustí, i la comparació es defensa, encara que al-Ghazali és molt més sec i molt menys confessional del que el títol anglès fa esperar.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
with the avidity of brutes. These also ought to be called atheists, for the true faith depends not only on the acknowledgment of God, but of His Apostle and of the Day of Judgment. And although they acknowledge God and His attributes, they deny a judgment to come. (3) Next come the _Theists_. Among them should be reckoned Socrates, who was the teacher of Plato as Plato was of Aristotle. This latter drew up for his disciples the rules of logic, organised the sciences, elucidated what was formerly obscure, and expounded what had not been understood. This school refuted the systems of the two others, i.e. the Materialists and Naturalists; but in exposing their mistaken and perverse beliefs, they made use of arguments which they should not. “God suffices to protect the faithful in war” (_Koran_, xxxiii. 25). Aristotle also contended with success against the theories of Plato, Socrates, and the theists who had preceded him, and separated himself entirely from them; but he could not eliminate from his doctrine the stains of infidelity and heresy which disfigure the teaching of his predecessors. We should therefore consider them all as unbelievers, as well as the so-called Mussulman philosophers, such as Ibn Sina (Avicenna) and Farabi, who have adopted their systems. Let us, however, acknowledge that among Mussulman philosophers none have better interpreted the doctrine of Aristotle than the latter. What others have handed down as his teaching is full of error, confusion, and obscurity adapted to disconcert the reader. The unintelligible can neither be accepted nor rejected. The philosophy of Aristotle, all serious knowledge of which we owe to the translation of these two learned men, may be divided into three portions: the first contains matter justly chargeable with impiety, the second is tainted with heresy, and the third we are obliged to reject absolutely.…