Averroes
Averroes argued that philosophy was permissible in Islam and even compulsory among certain elites. He also argued scriptural text should be interpreted allegorically if it appeared to contradict conclusions reached by reason and philosophy. In Islamic jurisprudence, he wrote the Bidāyat al-Mujtahid on the differences between Islamic schools of law and the principles that caused their differences. In medicine, he proposed a new theory of stroke, described the signs and symptoms of Parkinson's disease for the first time, and might have been the first to identify the retina as the part of the eye responsible for sensing light. His medical book Al-Kulliyat fi al-Tibb, translated into Latin and known as the Colliget, became a textbook in Europe for centuries.
Averroes was a strong proponent of Aristotelianism; he attempted to restore what he considered the original teachings of Aristotle and opposed the Neoplatonist tendencies of earlier Muslim thinkers, such as Al-Farabi and Avicenna. He also defended the pursuit of philosophy against criticism by Ashari theologians such as Al-Ghazali.
Ibn Rushd (Arabic: ابن رشد; full name in Arabic: أبو الوليد محمد ابن احمد ابن رشد, romanized: Abū l-Walīd Muḥammad Ibn ʾAḥmad Ibn Rušd; 14 April 1126 – 11 December 1198), often Latinized as Averroes (English: /əˈvɛroʊiːz/), was a Muslim Andalusian[1] polymath and jurist who wrote about many subjects, including philosophy, theology, medicine, astronomy, physics, psychology, mathematics, Islamic jurisprudence and law, and linguistics. The author of more than 100 books and treatises,[2][3] his philosophical works include numerous commentaries on Aristotle, for which he was known in the western world as The Commentator and Father of Rationalism.[4] Ibn Rushd also served as a chief judge and a court physician for the Almohad Caliphate.
StoicismThe Stoics are especially known for teaching that "virtue is the only good" for human beings, and those external things—such as health, wealth, and pleasure—are not good nor bad in themselves (adiaphora) but have value as "material for virtue to act upon." Alongside Aristotelian ethics, the Stoic tradition forms one of the major founding approaches to virtue ethics.[1] The Stoics also held that certain destructive emotions resulted from errors of judgment, and they believed people should aim to maintain a will (called prohairesis) that is "in accordance with nature". Because of this, the Stoics thought the best indication of an individual's philosophy was not what a person said but how a person behaved.[2] To live a good life, one had to understand the rules of the natural order since they thought everything was rooted in nature.
Stoicism is a school of Hellenistic philosophy founded by Zeno of Citium in Athens in the early 3rd century BC. It is a philosophy of personal eudaemonic virtue ethics informed by its system of logic and its views on the natural world, asserting that the practice of virtue is both necessary and sufficient to achieve eudaimonia—flourishing by means of living an ethical life. The Stoics identified the path to eudaimonia with a life spent practicing the cardinal virtues and living in accordance with nature.
Zeno of Citium (/ˈziːnoʊ/; Koinē Greek: Ζήνων ὁ Κιτιεύς, Zēnōn ho Kitieus; c. 334 – c. 262 BC) was a Hellenistic philosopher from Citium (Κίτιον, Kition), Cyprus.[4] Zeno was the founder of the Stoic school of philosophy, which he taught in Athens from about 300 BC. Based on the moral ideas of the Cynics, Stoicism laid great emphasis on goodness and peace of mind gained from living a life of virtue in accordance with nature. It proved very popular, and flourished as one of the major schools of philosophy from the Hellenistic period through to the Roman era, and enjoyed revivals in the Renaissance as Neostoicism and in the current era as Modern Stoicism.