Resumen de Crítica de Averroes al enfoque de Avicena sobre la metafísica

Vladimir Lasica

• 1. introducción o motivación de la tesis Mi investigación explora la diferencia entre el enfoque de Ibn Sīnā y el de Ibn Rushd en torno a la metafísica. Su enfoque abarca tres aspectos principales: la ontología, su enseñanza sobre la relación entre Dios y el mundo, y su comprensión de la metafísica. Investigo cómo la principal diferencia en sus ontologías determinó la visión nominalista y naturalista de Ibn Rushd, así como su crítica a Ibn Sīnā. En mi tesis, muestro cómo el sistema filosófico de Ibn Sīnā es fundacionalista, en el sentido de que la metafísica como ciencia de la existencia se erige como disciplina fundacional a partir de la cual se desarrolla esencialmente todo pensamiento científico ‒ para Ibn Rushd la ciencia fundacional es la filosofía natural, que sirve de base a las especulaciones metafísicas.

  2. contenido de la investigación En la primera parte, muestro el proyecto metafísico de Ibn Sīnā como fundacionalista, ya que la ciencia del “existente qua existente” es la ciencia subyacente de la que depende esencialmente cualquier otra ciencia. Este punto de vista está determinado por la comprensión de Ibn Sīnā del significado de la existencia (wujūd), que determina toda su ontología. En esta parte también pongo de manifiesto cómo el principal problema de Ibn Rushd con el sistema de Ibn Sīnā es precisamente su presupuesto ontológico sobre la existencia. Así, la parte más importante de la crítica de Ibn Rushd es la que se refiere a la ontología de Ibn Sīnā. Sostengo que Ibn Rushd adopta una posición nominalista en relación con el significado de la "existencia", lo que hace que la doctrina de Ibn Sīnā carezca de sentido.

  En la segunda parte, dilucidaré cómo la explicación metafísica de Ibn Sīnā sobre la relación entre Dios y el mundo está determinada por su punto de partida ontológico, y cómo toda la comprensión metafísica del mundo, incluida la prueba de la existencia de Dios, descansa en su comprensión de la "existencia" (wujūd) como el significado más general. En contraste, establezco cómo la postura negativa de Ibn Rushd hacia la prueba de la existencia de Dios de Ibn Sīnā y su cosmología se basa en la crítica de su ontología. Es por esta razón que Ibn Rushd se vuelve hacia el ideal "naturalista" según el cual toda explicación metafísica es esencialmente física, es decir, descansa en demostraciones establecidas en la filosofía natural.

  En la tercera parte, abordo el punto de vista de Ibn Sīnā y de Ibn Rushd sobre la metafísica a la luz de las doctrinas y críticas explicadas anteriormente. Al principio de mi investigación tuve un dilema respecto a si debía poner esta parte al principio de mi investigación; después de todo, en su al-Shifā' al-Ilāhiyyāt Ibn Sīnā habla primero de lo que es la metafísica, para luego explicar su doctrina. Este es también el camino de Aristóteles en su Metafísica, así como en el gran comentario de Ibn Rushd a esa obra de Aristóteles. Sin embargo, decidí comenzar por el problema fundamental de la existencia (wujūd), ya que creo que esto pondría mejor de manifiesto por qué la comprensión de Ibn Sīnā de la metafísica es fundacional, y por qué la postura de Ibn Rushd es naturalista.

  Estos dos grandes filósofos musulmanes veían la metafísica de dos maneras radicalmente diferentes, y la razón de ello son sus presupuestos ontológicos.

  3. conclusión La base de la crítica de Ibn Rushd a Ibn Sīnā consiste en su interpretación naturalista y nominalista de la filosofía de Aristóteles, que es la parte esencial de su filosofía. Por esta razón, en mi tesis he argumentado por qué su crítica no plantea un desafío real para el sistema metafísico de Ibn Sīnā. El punto de vista naturalista de Ibn Rushd puede ser simplemente una alternativa al fundacionalismo metafísico de Ibn Sīnā, pero no una impugnación de éste. La valoración de la crítica de Ibn Rushd a Ibn Sīnā depende enteramente de la aceptación de su proyecto filosófico naturalista, su crítica sólo es aceptable desde la perspectiva de los requisitos establecidos por su interpretación de Aristóteles.

  4. bibliografía Fuentes Ibn Sīnā, Kitāb al-Shifā’ al-Ilāhiyyāt, (The Metaphysics of The Healing), trans. Michael E. Marmura (Provo Utah: Bringham Young University Press, 2005).

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