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Showing 11 results for Avicenna


Volume 1, Issue 1 (1-2021)
Abstract

According to Avicenna's theory of knowledge, intellectual knowledge in human beings is explained via the inherence of intelligible forms in the soul. In this paper, I will show that the inherence of intelligible forms in the soul is at odds with the soul's immateriality.


Volume 1, Issue 4 (12-2021)
Abstract

Following the occurrence of unfortunate phenomena such as epidemics, floods, earthquakes, wars and the like and the sacrifice of many people in a short period of time and the inability of humans to control those phenomena, the God-believer's mind challenges to divine attributes, especially pure goodness, as well as his care for the universe, have been known throughout the history of science as the challenge of evil. Resolving this challenge from public opinion has always been the concern of God-fearing thinkers, and has led them to somehow establish the right connection between the pure good God and the material world full of evil, and to show the evil caused by imperfections. It exists in the material world and has nothing to do with God. This article tries to explain the philosophical answer of Avicenna and the mysticism one of Mulla Sadra and mystics, and to emphasize that since evil is presented in terms of multiplicity and nature, it is a mental matter and has no external existence. Just as multiplicity and nature exist outside as a result of existence and unity, so evil exists outside as a result of existence. It is also shown that Mulla Sadra's mystical answer is complementary to Ibn Sina's philosophical answer and is consistent with the principles of his transcendent theosophy. Ibn Sina's philosophical answer is useful in argumental philosophy and Mulla Sadra’s mystical answer is useful in contemplational theosophy. So each of these answers can be useful at different levels of thinking.


Volume 1, Issue 4 (12-2021)
Abstract

How to recognize the separate substances given by Avicenna and Thomas Aquinas? Including metaphysical issues is the issue of the separate substances and how to recognize the separate substances. The complexity of the discussion of recognizing separate substances is that philosophers offer different and sometimes conflicting opinions when considering and reflecting on them. Among the medieval thinkers are Avicenna and Thomas Aquinas, each of them, by mentioning several reasons, expresses two opposing views regarding the recognition of the separate substances; As in some cases, they consider it possible for the human soul to know separate substances, and in some cases, they do not consider the human soul to be able to know. However, the views of the two thinkers are hesitant and inconsistent, but by analyzing their views and following the presentation of a dual division for cognition, that is, cognition of truth and true cognition, the apparent conflict can be resolved and finally, declare that according to both thinkers, the human soul can know the truth of the separate substances, with the difference that according to Avicenna, knowing the truth depends on the impartiality of the external active intellect, while according to Aquinas, knowing the truth requires the help of the inner active intellect.  On the other hand, both thinkers agree that the human soul can’t know the true essence of the separate substances; rather, true knowledge belongs to the separate substances and God. Finally, true knowledge separate substances cannot be achieved by acquiring knowledge.


Volume 3, Issue 1 (3-2023)
Abstract

Defining beauty is one of the most critical issues in philosophical aesthetics. Walking philosophers have brought or referred to the concept of "perfection" as one of the main elements of the definition of beauty. After explaining the views of Avicenna and Aquinas in this field, this research deals with the question of what is the place of the concept of perfection in the definition of the beauty of both of them. This research is descriptive-analytical. In the collection, it uses the library method, and in the analysis, it uses the qualitative method. The results of this research show that beauty is essential in the view of both philosophers about tangibles and abstractions. From Avicenna's perspective, the perfection of the senses should have three aesthetic elements: good order, good composition (composition), and good moderation. Aquinas also uses the concepts of pleasure, proportion, and clarity in his definitions. These elements in the definitions of beauty can be evaluated in some way in connection with the idea of the second perfection.
 

Volume 4, Issue 2 (6-2024)
Abstract

Avicenna did not explicitly present a distinct theory titled "Theory of Emotions" in his works. However, based on scattered references, it appears that the core of emotions, in his view, is evaluation, divided into two categories: motivational and non-motivational. Another component that seems common in all instances of emotions is pleasure and pain, although there is also evidence against this claim. There are ambiguities in Avicenna's text regarding the relationship between emotions and the body, but most evidence favors the assumption of a non-essential relationship between emotions and the body. Concerning the relationship between emotions and ethics, the conceptual analysis of virtue as one of the pillars of ethical discourse indicates a necessary relationship between emotions and virtues, suggesting a connection between emotions and ethics.
 

Volume 4, Issue 3 (10-2024)
Abstract

From the perspective Islamic of Philosophers, particularly the Peripatetics, cognition is primarily an act of the soul rather than the body. While conventional philosophical approaches often view cognition as entirely separate from the body, this article employs an analytical-descriptive methodology to explore how the body might influence cognition within Avicenna's philosophical and medical frameworks. Despite Avicenna's dualistic view that soul and body are distinct entities and his identification of the soul as the primary agent of cognition, his understanding of the soul-body relationship allows for a form of embodied cognition. In this view, variation or changes in the body at any level of perception can affect the soul, thereby altering the cognition of a single known object. However, Avicenna's concept of embodied cognition is fundamentally different from physicalism, as the soul retains its role as the essential principle in the emergence of cognition.
 


Volume 5, Issue 2 (3-2025)
Abstract

By presenting two types of classification of sciences, Ibn Sina has put forward different views on the nature and purpose of sciences. One of these classifications is based on the Aristotelian method and the other is his special classification based on the logic of the Orientalists. In this article, relying on Ibn Sina's works, these two classifications are examined in detail and the position of the legislative profession in practical wisdom is analyzed. Ibn Sina has highlighted the harmony between reason and religion by combining wisdom and law. He introduces law as the main tool for the emergence of tradition to achieve justice and regulate individual (worship) and social (transaction) life. On the one hand, tradition is regulated by the Sunnah (prophetic law) to govern society and the survival of the human race, and on the other hand, it is related to the divine tradition, according to which God's providence is included in the provision of good to the creatures of the world of creation and corruption. His view emphasizes the necessity of the existence of the Sunnah (law) and the Caliph for the survival and stability of tradition. This article analyzes Avicenna's attitude towards the Shariah industries and its relationship with revelation, active reason, tradition, Sharia, and human happiness.
 

Volume 5, Issue 2 (3-2025)
Abstract

According to the understanding of the present study, the comparative analysis and study of alteration and motion in the philosophy of Avicenna and the later Wittgenstein can be considered the point of connection and link between nature and metaphysics. Avicenna and Wittgenstein considered the finality of alteration and motion, and both of them reached their conclusions through logical and rational reasoning that alteration and motion are the first perfection or the means and ability of nature to transfer and reach consciousness or the second perfection and pure actuality in the form of life. This research, while examining the views of Avicenna and the later Wittgenstein on the issue of alteration and motion, Symmetry and logical analogies And also the difference in the views of these two philosophies regarding the perception and image that both philosophers had from this perspective, Analyzed and examined in a comparative manner to clarify their co-narrative on the issue of alteration and motion. Just as Avicenna considered alteration and motion as a process on the path to actualization of something -Which has had potential until now- to achieve evolution, Wittgenstein seeks to alteration and motion to lead "non-identicals" towards "Identicals" up to in this process (It means transferring meaning) Most logical understanding, And as a result, awareness is gained.
Mohammad Saeedimehr,
Volume 17, Issue 1 (3-2010)
Abstract

During the last centuries, great religious traditions as well as prominent philosophical and theological schools have been facing the so-called "problem of evil" and trying to solve it in a reasonable and convincing way. This paper seeks to explore Muslim philosophers' approach to the problem and examine their proposed solutions for it. After the main versions of the problem in Islamic philosophy are briefly sketched, the author explains its view about the non-existential nature of evil. At this stage, he discusses the challenge of "apprehensional evil" and three reactions to it. Then he turns to three main solutions proposed by Muslim philosophers in order to meet three versions of the problem of evil, i.e., the problem of evils and God's decree, the problem of creation-dualism and the problem of evils and Divine wisdom.

Volume 21, Issue 2 (10-2015)
Abstract

  Among the three basic phenomena of fertility, mortality and migration, which leads to demographic changes, the present paper tries to analyze the mortality among the ideas of Avicenna, a Persian physician and philosopher(370-428 AD). The way to advance the study and achieve the desired objectives, was adopted by using documental-analytical method. The results showed that Ibn Sina's book "The Law", in addition to discussions about life and life expectancy, and addressing its causes, such as in the area of public health, the health of mothers, children and the elderly, also directs one’s attention to the phenomenon of death; is shown for example, fetal death during pregnancy, maternal death during pregnancy, and childbirth are talked about and described quite extensively, and seen as a medical specialty.      
Davood Hosseini,
Volume 28, Issue 1 (1-2021)
Abstract

Mīr Dāmād, as a philosopher in Islamic and Peripatetic tradition, scrutinizes the issue of essence and existence. His main ideas are as follows: first, existence is not a real attribute; second, existence is nothing but to be existent; and third, essence is prior to existence. In this paper, I explain how these ideas can be interpreted within the context of the history of Islamic philosophy. I shall interpret Mīr Dāmād's views on essence, existence and priority against most eminent figures in the tradition such as Suhrawardī and Avicenna among others. As I will argue, Mīr Dāmād proposes an innovative view within the Peripatetic tradition, though he is following (his own interpretation of) Avicenna's philosophy of existence.


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