While Averroes’ work is often considered to represent the culmination of the method of Aristotelian demonstration in Arabic philosophy, a short passage of hisLong Commentaryon Aristotle'sMetaphysicsΓ.2 emphasizes the prominence of dialectic and calls for a re-examination of dialectic and demonstration in Averroes’ philosophical works. In this passage Averroes describes dialectic as an acceptable form of philosophy and the dialectician as a kind of scientist. In putting dialectic and demonstration on an equal, or nearly equal footing, Averroes seems to go against his own account of the dialectical and demonstrative classes of people in theDecisive Treatise. Moreover, this interpretation ofMetaphysicsΓ.2 also contradicts Averroes’ explanation of the same passage in theMiddle Commentaryon theMetaphysicsas well as Aristotle's own description of dialectic throughout theMetaphysics. That is, in theLong Commentaryon theMetaphysics, Averroes departs from his earlier views, and describes dialectic as a necessary part of metaphysics, even though the centrality of dialectic argumentation could call into question the entire project of metaphysics and consequently of the sciences whose demonstrations rely on metaphysical ground,i.e., all sciences. Averroes does not emphasize this view, but its presence is nevertheless unambiguous.

中文翻译：

---

亚里士多德形而上学的阿韦罗长注释伽玛 2 中的辩证法与辩证法

虽然 Averroes 的著作通常被认为代表了阿拉伯哲学中亚里士多德论证方法的顶峰，但他的一小段长评在亚里士多德的形而上学Γ.2强调辩证法的重要性，呼吁重新审视阿威罗哲学著作中的辩证法和论证。在这段话中，阿威罗伊斯将辩证法描述为一种可接受的哲学形式，并将辩证法描述为一种科学家。在将辩证法和论证置于平等或几乎平等的基础上，阿威罗伊斯似乎违背了他自己对辩证法和论证阶级的描述。果断论. 此外，这种解释形而上学Γ.2 也与 Averroes 对同一段落的解释相矛盾中评在形而上学以及亚里士多德自始至终对辩证法的描述形而上学. 也就是说，在长评在形而上学, Averroes 背离了他早期的观点，并将辩证法描述为形而上学的必要组成部分，尽管辩证法论证的中心地位可能会质疑形而上学的整个项目，从而质疑其论证依赖于形而上学基础的科学，IE, 所有科学。Averroes 没有强调这种观点，但它的存在却是明确的。