scholarly journals The Islamization of Aristotelism in the Metaphysics of Ibn Sina

2020 ◽  
Vol 24 (1) ◽  
pp. 39-54 ◽  
Author(s):  
Natalia V. Efremova
Keyword(s):  
Islamic Philosophy ◽  
Philosophical Perspective ◽  
Ibn Sina ◽  
Final Cause ◽  
The World ◽  
History Of ◽  
Pass Through ◽  
Unity Of God ◽  
Active Intellect ◽  
Human Intellect

The article analyzes the activity of the greatest classic of the Islamic philosophy - Ibn Sina (Avicenna, 980-1037), aimed at the revision of Aristotelianism, mainly in terms of its synthesis with Islamic monotheism. Preferential attention is paid to the metaphysical section of Avicennian multivolume encyclopedia “The Healing” (c. 1020-1027). Instead of Aristotelian God / the Prime Mover as the final cause, which serves as the source of the movement of the world, Avicenna establishes God / Necessary Being, who acts as the Giver of being. Developing the ontological foundation of creationism, i.e. the creation of every thing in the world, the philosopher introduces a distinction between essence and existence ( māhiyyawujūd , lat. essentia-existentia), which will pass through the subsequent history of philosophy. Ibn Sina thoroughly modifies the Aristotelian doctrine of the unity of God and His essential cataphatic attributes. The intellectual narcissism of God, Who only knows Himself in Stagirite, he changes with the concept of Divine Omniscience and His providence of all existents. Ibn Sina transforms Aristotelian eternalism into eternalistic creationism, modifying the emanationist scheme of cosmogenesis advanced by al-Farabi (d. 950), in which the process of proceeding of the existents from the First Principle appears as an intellectual act. The Muslim philosopher complements Aristotelian cosmology with the doctrine of angels, whom he identifies with cosmic intellects and souls as the governors of the celestial spheres. Avicennian radical innovation is in the doctrine of Active Intellect ( al-‘akl al-fa‘‘al , lat. intellectus agens ), who is not only the ruler of the sublunar world, but actually is its demiurge. This intellect is assigned with the function of the illumination of the human intellect, as well as with the role of the archangel Gabriel the transmitter of divine revelation according to Muslim tradition. From the philosophical perspective, Avicenna develops alien to Aristotelianism topics related to the prophecy and revelation, the immortality of the soul and its otherworldly fate.

scholarly journals Papers of Islamic Thought Figures of Al-Farabi

2021 ◽  
Author(s):  
M Makbul
Keyword(s):  
Western World ◽  
Islamic Philosophy ◽  
The West ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
12Th Century ◽  
Islamic Thought ◽  
The World ◽  
Differences Of Opinion ◽  
History Of

Islam with its culture has been running for approximately 15 centuries. In such a long journey there are 5 amazing journey centuries in philosophical thought, namely between the 7th century to the 12th century. During that time, the Islamic philosophers thought about how the position of humans with others, humans with nature and humans with God, using their minds. They think systematically, analytically and critically, thus giving birth to Islamic philosophers who have high abilities because of their wisdom. Islamic philosophy grows and develops in two different areas, namely philosophy in the Masyriqi region (east) and philosophy in the Maghreb region (West). After Islam came, the Arabs controlled the areas of Persia, Syria and Egypt. So that the center of government moved from Medina to Damascus. At that time, two major cities emerged that played an important role in the history of Islamic thought, namely Basra and Kufa.Islamic philosophy in the eastern part of the world is different from the philosophy of Islam in the western world. Among the Islamic philosophers in the two regions there were differences of opinion on various points of thought. In the East there are several prominent philosophers, such as al-Kindi, al-Farabi and Ibn Sina. While in the West there are also some well-known philosophers, namely, Ibn Bajah, Ibn Thufail, and Ibn Rushd.

The World of Image in Islamic Philosophy

2017 ◽  
Author(s):  
L. W. C. van Lit
Keyword(s):  
Early Modern ◽  
Human Beings ◽  
Islamic Philosophy ◽  
Late Medieval ◽  
Ibn Sina ◽  
The World ◽  
Innovative Thinking ◽  
History Of ◽  
Insight Into

This book traces the notion of a world of image from its conception until today. This notion is one of the most original innovations in medieval Islamic philosophy, and is unique compared to other parts of the history of philosophy. The notion originated out of discussions on the fate of human beings after death; would this be spiritual only or physical as well? The world of image suggests that there exists a world of non-physical (imagined) bodies, beyond our earthly existence. This world may be entered after death and glimpses of it may already be witnessed during sleep or meditation. Ibn Sīnā (d. 1037) was the first to suggest something along these lines, arguing that people could simply imagine their afterlife without the need for it to be actually physical. Suhrawardī (d. 1191) included this suggestion in his innovative thinking on epistemology, known as ‘knowledge by presence’, without fully ontologizing it. Shahrazūrī (d. > 1286), finally, turned Suhrawardī’s thinking into the full-blown notion of a world of image. Notably through Taftāzānī (d. 1390) and Shaykh Bahāʾī (d. 1621), the idea gained wider popularity and continued to be discussed, especially in Shīʿī circles, up to this day. This book gives an insight into late medieval and early modern Islamic philosophy, especially the role of commentary writing. It sets the record straight for the provenance and development of the world of image and reconsiders the importance of Suhrawardī for the development of philosophy in the Islamic world.

Epistemology in Islamic philosophy

2018 ◽  
Author(s):  
Shams C. Inati
Keyword(s):  
General View ◽  
Islamic Philosophy ◽  
Ibn Sina ◽  
Ibn Rushd ◽  
Human Happiness ◽  
The Senses ◽  
Human Intellect ◽  
The Way

Muslim philosophers agree that knowledge is possible. Knowledge is the intellect’s grasp of the immaterial forms, the pure essences or universals that constitute the natures of things, and human happiness is achieved only through the intellect’s grasp of such universals. They stress that for knowledge of the immaterial forms, the human intellect generally relies on the senses. Some philosophers, such as Ibn Rushd and occasionally Ibn Sina, assert that it is the material forms themselves, which the senses provide, that are grasped by the intellect after being stripped of their materiality with the help of the divine world. However, the general view as expressed by al-Farabi and Ibn Sina seems to be that the material forms only prepare the way for the reception of the immaterial forms, which are then provided by the divine world. They also state that on rare occasions the divine world simply bestows the immaterial forms on the human intellect without any help from the senses. This occurrence is known as prophecy. While all Muslim philosophers agree that grasping eternal entities ensures happiness, they differ as to whether such grasping is also necessary for eternal existence.

scholarly journals Politik Hukum Berkeadaban Perspektif Filsafat Islam

2018 ◽  
Author(s):  
Jurnal ARISTO
Keyword(s):  
Human Life ◽  
Real Life ◽  
Literature Study ◽  
Islamic Philosophy ◽  
Philosophical Approach ◽  
Philosophical Perspective ◽  
Political Concept ◽  
The World ◽  
Islamic Civilization ◽  
Islamic Values

This is the result of research that aims to explain the legal and political civilization civilized in Isla philosophical perspective. With literature study method and the philosophical approach of the data collected, verified and analyzed. The results showed that as the core of the Islamic civilization which can affect all aspects of human life and therefore civilization should become a legal political concept in accordance with Islamic values that have alignments to the virtues of the world of human life and the hereafter. Political law as a legal way to achieve legal establishment have made many disalahgunkan for maneuvering behind the legality of the law. The necessity to fix the legal politics only interest-oriented materialistic secular with Islamic philosophy, as with the values of Islam that comes from God as the highest authority over all can be transformed into a real life human being, so that the safety and happiness of the world and the hereafter can achieved.

Philosophical Aurality

PMLA ◽  
2020 ◽  
Vol 135 (2) ◽  
pp. 412-418
Author(s):  
Francois Noudelmann
Keyword(s):  
Oral Language ◽  
Performing Arts ◽  
Ancient Philosophy ◽  
Western Philosophy ◽  
Oral Transmission ◽  
The World ◽  
History Of ◽  
Pass Through

The Notion of Aurality, by Going Beyond the Usual Distinction Between Written and Oral Language, Raises Questions About the nature of listening while reading. The academic rehabilitation of orality in relation to writing has certainly made way for audible performing arts. It has also led to reassessments of cultures in all continents and archipelagoes that favor oral transmission. However, this attention to the auditory should not cause us to forget an orality inside writing, which comes not only from its inspiration but also from its very material. Let us therefore follow Friedrich Nietzsche's injunction to remove the plugs from our ears (332) and forget the legend of ideas being silent, abstracted from any sonic reality. Even if we do not use the expression “oral philosophy,” we must remember that many discourses since antiquity, especially those of Socrates, have been oral performances. Our reading of ancient philosophy should therefore be sensitive to this acoustic dimension. But Western philosophy has constantly been suspicious of hearing, probably because the ear is always suspected of passivity, compared to an eye that objectifies reality. Since the ears have no lids to interrupt perception, they allow the sonic matter of the world to pass through without the subject's being able to control it. Consequently, the history of metaphysics presents a series of interdictions against sounds, and warnings about their enchanting power and their betrayal of the meaning they are supposed to carry. The desire to channel and domesticate the anarchy of sounds reflects a philosophical malentendu: sound is both misheard and misunderstood.

The Metaphor of Light and the Active Intellect as Final Cause: De Anima III.5

1998 ◽  
pp. 112-120
Author(s):  
Sandro D’Onofrio
Keyword(s):  
History Of Philosophy ◽  
De Anima ◽  
Unresolved Problem ◽  
Final Cause ◽  
Human Thought ◽  
Efficient Cause ◽  
History Of ◽  
Classical Conception ◽  
Active Intellect ◽  
Aristotle's Metaphysics

The classical unresolved problem of the active intellect, raised by Aristotle in De Anima III.5, has received several interpretations in the history of philosophy. In this paper, I will recover the old hypotheses according to which the active intellect is the god of Aristotle's metaphysics. I propose that if the active intellect is god, it is not an efficient cause but the final cause of human thought-the entelecheia of the human rational soul. Nevertheless, the problem of the active intellect is insoluble simply because we do not count with all the elements required to obtain a sound solution. Yet it can be attenuated by an approach that renders much more coherence to De Anima III.5 than other attempts. To this end, I will (1) analyse the classical conception of Aristotle's two intellects, (2) work on the explanation par excellence of the active intellect, the metaphor of light, distinguishing the double conception of potency and act that may be found in it, and (3) analyse the concept of entelecheia as the process by which the active intellect actualizes intelligibles in the sense of the final cause.

World as (Arabic) Text: Mīr Dāmād and the Neopythagoreanization of Philosophy in Safavid Iran

2020 ◽  
Vol 114 (3) ◽  
pp. 378-431
Author(s):  
Matthew Melvin-Koushki
Keyword(s):  
Early Modern ◽  
History Of Science ◽  
Arabic Text ◽  
Way Of Life ◽  
Mathematical Text ◽  
Western History ◽  
Ibn Sina ◽  
Primary Mode ◽  
The World ◽  
History Of

Abstract The heavily Neoplatonic and antiquarian-perennialist tenor of Safavid philosophy is now widely recognized by specialists; but few have acknowledged its equally notable Neopythagorean turn. Likewise, that the primary mode of applied Neoplatonic-Neopythagorean philosophy as a Safavid imperial way of life was occult science has been ignored altogether, making impossible a history of its practice. The case of the Twelver Shiʿi sage-mage Mīr Dāmād – famed down to the present as an occult scientist – is here especially illustrative: for he was largely responsible for this Neopythagoreanization of Safavid philosophy, which saw the remarkable transmogrification of Ibn Sīnā himself into a Neopythagorean-occultist, by his espousal of a peculiarly Mamluk-Timurid-Aqquyunlu brand of philosophical lettrism (ʿilm al-ḥurūf) in at least three of his many works. The example of this imperial Neopythagoreanizing lettrist is thus crucial for understanding the intellectual and religiopolitical continuity of Safavid Shiʿi culture with Sunni precedent, as well as contemporary Persianate and Latinate parallels. Within Western history of science more broadly, Mīr Dāmād and the host of his fellow Muslim kabbalists must now be restored to the master mathesis narrative whereby scientific modernity is but the upshot of early modern Western philosophers’ penchant for reading the world as a mathematical text.

scholarly journals The History of the Unani Medicine in Central Asia

2019 ◽  
Vol 8 (3) ◽  
pp. 4550-4553
Keyword(s):  
Traditional Medicine ◽  
Central Asia ◽  
Medical Science ◽  
Medical Work ◽  
Ibn Sina ◽  
Unani Medicine ◽  
The World ◽  
History Of ◽  
Ancient Times ◽  
Renaissance Medicine

This article discusses the history of traditional medicine in Central Asia. Central Asia is one of the centers of traditional medicine. Since ancient times, medicine has developed here. In the period of the Muslim Renaissance, medicine rose to its peak here. One well-known tabib was Abu Sakhl Masikhiy. He wrote a book on medicine "Kitob al - Mi'a." He was one of the mentors of Ibn Sina and encouraged to write a canon of medical science. The Canon of Medicine - is the great medical work of Avicenna. Their completed in 1025. Great Unani physicians of the East Al-Beruny and Abu Ali ibn Sina (Avicenna) wrote their enormous works in the Arabian language. Avicenna and his school played a big role in the development of medicine in the world. Above-mentioned proposals can be inferred: In Central Asia, Unani medicine developed for many centuries, this area was one of the hotbeds of this school and has a peculiar character.

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