By Gregory B. Stone (auth.)
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Extra resources for Dante’s Pluralism and the Islamic Philosophy of Religion
And he charges that their cowardice is indicated by their preference for fighting with arrows rather than swords: There is a part of the world that always lies in ice and frozen snows, all distant from the path of the sun; there, beneath days cloudy and brief, is born a people naturally the enemy of peace, whom dying does not pain. 45 Petrarch appears to adopt a conventional attitude toward crusade, encouraging violence against Muslims. Dante’s thinking on crusade, as elaborated in part II, is quite different: he advocates (nonphysical, discursive) violence, not against Islamic peoples but against the religious and political authorities of Western Europe.
No universal community, no peace; no peace, no opportunity for man to develop to the highest pitch his aptitude for discovering truth or, consequently, to attain his goal. ” really make sense? Or is it in fact nothing more than an attractive slogan? Is it really true that we cannot know truth without (universal) peace? We can imagine a thinker somewhere, in some war-torn territory, being every bit as in touch with 34 DANTE’S PLURALISM AND RELIGION IN ISLAM truth as some leading thinker in a peaceful land.
93) Averroes explicitly named this question, with the title of his Decisive Treatise, Determining What the Connection is Between Religion and Philosophy (see part II). Maimonides’s Guide of the Perplexed, although it does not openly name the question (since Maimonides prefers to keep relatively quiet about the things that matter most) is largely concerned with determining what the connection is between religion and philosophy. ) Dante, for his part, names this question with the figures of “Beatrice” and “Virgil” (according to the standard interpretation of the Comedy, which we will provisionally accept yet also work to overcome, “Beatrice” stands for “religion” and “Virgil” stands for “philosophy”).