the life of ibn sina

For Ibn Sina, gaining education was of foremost importance. Ibn Sina was born in AH 370/AD 980 near Bukhara in Central Asia, where his father governed a village in one of the royal estates. Abu Ali Al-Husain Ibn Abdullah Ibn Sina who has been called the prince of physicians, known as Avicenna in the west. But in addition to intelligible knowledge, the divine effluence from the intellects and the souls of the celestial spheres also includes information about events on earth, past, present, and future—what Avicenna calls “the unseen” (al-ghayb)—, for all of which the intellects and souls of the celestial spheres are directly responsible. For Ibn Sina, people can be categorized on the basis of their ability to grasp the intelligible. The highest level of intellection is that of the prophet, who, on account of his supremely developed ability to hit upon middle terms, acquires the intelligibles “either at once or nearly so … in an order which includes the middle terms” (GS 6, 273–274; transl. Ibn Sina, also known by his Latinized name in Europe as Avicenna, was a Persian philosopher and polymath, born in 980 CE. It is for this reason that we find Avicenna, involved in certain political/intellectual controversies in some of the cities in which he lived, addressing to political elites a scientific treatise instead of political oratory in his defense (Michot 2000; Reisman 2013, 14–22; Gutas 2014a, personal writings listed on p. 503). For although the knowledge to be acquired, in itself and on the transcendent plane of the eternal celestial intellects, is a closed system and hence static, on a human level and in history it is evolutionary. Essence is what comprises the nature of things, and should be recognized as something separate from the physical and mental realization of things. His achievement consisted in his harmonization of the disparate parts into a rational whole, and particularly in bringing the sublunar and supralunar worlds into an intelligible relation for which he argued logically. In his influence on the intellectual history Other than in the summae, Avicenna wrote comprehensively on all philosophy in two major and massive works, both in about twenty volumes, both now lost. In section after section and chapter after chapter in numerous works he analyzes not only questions of formal logic but also the mechanics through which the rational soul acquires knowledge, and in particular the conditions operative in the process of hitting upon the middle term: how one can work for it and where to look for it, and what the apparatus and operations of the soul are that bring it about (Gutas 2001). Persian philosopher Ibn Sina or Avicenna (c.980-1037) was born in the village of Afshana near the present-day Bukhara (in Uzbekistan) then a leading city in Persia (Iran.) The method Avicenna adopted already at the start of his career was logic, and the mental apparatus wherewith we know involved an understanding and study of the human, rational soul. He also wrote what amounts to open letters depicting the controversies in which he was involved and seeking arbitration or repudiating calumniatory charges against him (GPW 1–3). 1350,” in Janssens and De Smet 2002: 81–97. He further argued that soul is ethereal and intangible; it cannot be destroyed. At an early age, his family moved to Bukhara where he studied Hanafi jurisprudence with Isma‘il Zahid and at about 13 years of age he studied medicine with a number of teachers. Vajda, G., 1951, “Les notes d’Avicenne sur la «Théologie d’Aristote»,”. ), better known in the West as Avicenna, has a leading contribution in his famous Encyclopaedia of Philosophy and Natural Sciences – “Kitab Al-Shifa” (the Book of Healing). It proved hugely popular as a succinct though frequently amphibolous statement of his mature philosophy, open to interpretation, and it became the object of repeated commentaries throughout the centuries, apparently as Avicenna must have intended. For a full list of Avicenna’s works in Arabic and Persian, their editions, translations, and studies, see the inventory in Gutas 2014a, also for further bibliography. He developed a style of supple Arabic expository prose, complete with technical philosophical terminology, that remained standard thenceforth. Plato was not available in Arabic other than in brief excerpts, in Galen’s epitomes, in gnomologies, and in second-hand reports in Aristotle and Galen (Gutas 2012a), and accordingly Avicenna could dismiss him. Gutas 2014a, 145). though they were far less receptive than their Roman Catholic Abū-ʿAlī al-Ḥusayn ibn-ʿAbdallāh Life in Hamadan Abu Ali ibn Sina, whose biography is connected withconstant wanderings, in an attempt to escape from the encroachments of the Sultan was in the city of Hamadan (modern territory of Iran). It is important to realize that this is not because the intellect does not have the constitution to have purely intellective knowledge, like the celestial spheres, but because its existence in the sublunar world of time and perishable matter precludes its understanding the intelligibles through their causes. Ibn-Sina Married With Children DVD Buy all 12 seasons and 267 episodes on 20 dvd's. His treatise on philosophy, the Cure, or al Shifa, was greatly influential on European scholastics, such as Thomas Aquinas. When he was a few years old his family had to move to the city of Bukhara for some reasons. –––, 2004a. In the court of ʿAlāʾ-ad-Dawla in Isfahan where he spent his last thirteen years or so, Avicenna enjoyed the appreciation that it was felt he deserved. Ibn-Sīnā [Avicenna] (ca. Born in Uzbekistan, Ibn Sina, also known as Avicenna was a humble, devout Muslim who always sought out to gain knowledge, as the Quran emphasised the importance of education. His productivity never flagged, even during these years that were militarily and politically turbulent. Gutas 2014a, 184). Avicenna, or in Arabic, Abu Ali al-Husain ibn Abdallah ibn Sina or simply Ibn Sina (as he is called by Persians) (980 - 1037), was a physician, philosopher, and scientist.He was the author of 450 books on many subjects, many on philosophy and medicine. It runs to twenty-two large volumes in the Cairo edition (1952–83), and its contents exhibit all the parts of philosophy in the Aristotelian tradition which they reproduce, revise, adjust, expand, and re-present, as follows: Avicenna did not treat all of these subjects in each one of his summae, but he varied their contents and emphasis depending on the specific purpose for which he composed them. The subjects of all parts of practical philosophy are covered briefly also at the very end of The Cure, as follows: Book 10, Chapter 2: Proof of prophecy on the basis of the need for laws, to be enacted by the prophet legislator, in order to regulate social life which is necessary for human survival. The core conception was the life of the rational soul: because our theoretical intellects—our selves—are consubstantial with the celestial intellects, it is our cosmic duty to enable our intellects to reach their full potential and behave like the celestial ones, that is, think the intelligibles (cf. Furthermore, the Islamic tradition before Avicenna was not any less unhomogeneous, as it was represented by the eclectic al-Kindī and his disciples, the Aristotelians of Baghdad, and the sui generis Rhazes (of whom Avicenna thought little even as a physician). His ultimate aim was to prove God’s presence and existence and the world is His creation through scientific reason and logic. Bukhara was their capital and it, together with Samarkand, were the cultural centres of the empire. philosopher and physician of the Islamic Janssens, J., and D. De Smet (eds. He wrote with the purpose of reaching all layers of (literate) society, but also with an eye to posterity. The book, in two parts, deals with logic in the first and with physics, metaphysics, and metaphysics of the rational soul in the second. Avicenna was conscious of having attained a new level in the pursuit of philosophical truth and its verification, but he never claimed to have exhausted it all; in his later works he bemoaned the limitations of human knowledge and urged his readers to continue with the task of improving philosophy and adding to the store of knowledge. The title refers to Avicenna’s adjudication between traditional Aristotelian exegeses and Avicenna’s own views by presenting arguments in support of the latter. world for centuries to come, and the sundry reactions to it, ranging At a higher level, Avicenna analyzed non-discursive thinking, which takes no time and grasps its object in a single act of intellection, though the knowledge acquired is still structured syllogistically, complete with middle terms (because in its locus, the active intellect, it is so structured) (Adamson 2004). By his eighteenth year, he had internalized the philosophical curriculum and verified it to his own satisfaction as a coherent system with a logical structure that explains all reality. His mother Setareh was from the same village, while his father Abdullah was Ismaili, who was a respected local governor, under the Samanid dynasty was from the ancient city of Balkh (today Afghanistan). After The Cure, he was asked to write a brief exposition of the philosophical subjects, which he did by collecting and putting together—at times even splicing together—material from his earlier writings and produced The Salvation (al-Najāt). Accordingly, while the classification of the different parts of philosophy continued to be presented as a virtual blueprint for a potential philosophical summa, the main form of philosophical discourse was the individual treatise on one or more of related themes and, predominantly, the commentary on the works of “divine” Plato and, by the sixth century, also “divine” Aristotle. (notably Maimonides in his Arabic Guide of the Perplexed and In subsequent centuries, when the polyphony subsided to just two voices, of the Platonists and the Aristotelians, which eventually had to be presented as one for political reasons (to counter the one “divine” voice of the rapidly Christianizing Roman empire, east and west), the tendency to return to the texts of the two masters (ad fontes) for their defense, which had started even before the domination of Christianity, intensified. beginning with the 12th century, Avicenna’s That Avicenna was able to produce such a work (and repeat it seven more times thenceforth) is of course a tribute to his genius (universally acknowledged both then and now), but that the request for it should have come from his society is telling evidence of its cultural attitude regarding science. in good Aristotelian fashion, realizing the genus and specific difference of something—or acknowledging the truth (taṣdīq) of a categorical statement by means of syllogisms. Chapter 5: Politics (the caliphate and legislation); ethics. ), 2002, Kaya, M.C., 2012, “Prophetic Legislation: Avicenna’s View of Practical Philosophy Revisited,” in, –––, 2014, “In the Shadow of “Prophetic Legislation”: The Venture of Practical Philosophy after Avicenna,”, Lizzini, O., 2009, “Vie active, vie contemplative et philosophie chez Avicenne,” in. Thus began Avicenna’s lifelong itinerant career and the attendant quest for patronage and employment (Reisman 2013). Shortly thereafter he wrote his first work, Compendium on the Soul (GP 10), dedicated to the ruler in apparent gratitude for the permission to visit the library. Out of his 450 various publications and treatises, almost 240 of them have survived, majority of which belongs to philosophy and medicine. Wellcome Institute for the History of Medicine, 183 Euston Road, London NW1 2BP To these philosophers should be added the philosophically sophisticated theologians of the various Muʿtazilite branches (one of whose most prominent representatives, the judge ʿAbd-al-Jabbār, Avicenna may have met in Ray between 1013 and 1015). Regarded as one of the most influential thinkers and writers of the Islamic Golden Age, Ibn Sina wrote extensively on philosophy of ethics and metaphysics, medicine, astronomy, alchemy, geology psychology and Islamic theology. of the world in the West (of India), he is second only to Aristotle, –––, 2013, “The Life and Times of Avicenna. Ibn Sina [Avicenna]: natural philosophy, Copyright © 2016 by The second, Fair Judgment (GS 11), composed in 1029, was a detailed commentary on the “difficult passages” of the entire Aristotelian corpus, in which was included even the suspect Theology of Aristotle (actually Plotinus’ Enneads IV–VI). His reach was as global in its aspirations as his system was all-encompassing in its comprehensiveness; and history bore him out. His fame grew, and when he was twenty-one he was asked by a neighbor named ʿArūḍī to write a “comprehensive work” on all philosophy, which he did (Philosophy for ʿArūḍī, GS 2), treating all subjects listed above except mathematics; another neighbor, Baraqī, asked for commentaries on the books of philosophy on all these subjects—essentially the works of Aristotle—and he obliged with a twenty-volume work he called The Available and the Valid (i.e., of Philosophy, GS 10) and a two-volume work on the practical sciences, Piety and Sin (GPP 1). ?Abd All?h Ibn S?n?, ?Abd al-W? for keeping copies of his works; as it must have happened rather frequently, when commissioned or asked to write about a subject that he had treated earlier, it was apparently just as easy for him to compose a treatise anew as it was to copy an earlier version of it. At the age of 16, he became a famous physician in his area. As mentioned above, the prophet, through his supremely developed ability to hit upon the middle of terms of syllogisms, acquires all knowledge (all the intelligibles actually thought by the active intellect) “either at once or nearly so.” This acquisition “is not an uncritical reception [of this knowledge] merely on authority, but rather occurs in an order which includes the middle terms: for beliefs accepted on authority concerning those things which are known only through their causes possess no intellectual certainty” (GS 5, De anima, 249–250; transl. Open access to the SEP is made possible by a world-wide funding initiative. The book was unfortunately lost during some military rout, and only the commentary on Book Lambda, 6–10, of Aristotle’s Metaphysics survives (GS 11a; Geoffroy et al. Furthermore, he is one of the most substantial philosophers of the pre-modern period. not as members of the Islamic commonwealth, accepted most of his ideas When philosophy was resuscitated after a hiatus of about two centuries (ca. Patronage and Learning in Medieval Islam,” in Adamson 2013, pp. He wrote more, and more frequently, on these two subjects than on anything else. In the Autobiography he provides no political context for his decision but merely says, “necessity led me to forsake Bukhara” (Gohlman 1974, 40–41), though the nature of this “necessity” could hardly be mistaken by his contemporaries and even by us. All humans have both the physical and mental apparatus to acquire intelligible and supernal knowledge and the means to do so, but they have to work for it, just as they have to prepare for their bliss in afterlife while their immortal rational souls are still affiliated with the body. This is humanist ethics dictated by a scientific view of the world. An area that needed to be added most urgently in both the theoretical and practical parts of philosophy, if all reality was to be covered by his system, was all manifestations of religious life and paranormal events. He was inspired by Aristotelian philosophy and … He did the same, in Persian this time, for his patron the Kakuyid ʿAlāʾ-ad-Dawla, the Philosophy for ʿAlāʾ (Dāneshnāme-ye ʿAlāʾī, GS 7). He also attempted at a philosophical interpretation of religion and religious beliefs. Here the scientist spent almost ten years, from 1015 to 1024, these were very eventful years. science, religion, theology, and mysticism. Born in Afshana, Bukhara in Central Asia, his work on medicine, specifically the Canon, or the Qanun fil Tibb, was taught in schools in the Islamic world and in Europe alike till the early modern era. [7] It is a difficult work, and it must be understood always through constant reference to the more explicit expository statement of Avicenna’s theories in The Cure. Avicenna wrote in different genres, but his major innovation was the development of the summa philosophiae, a comprehensive work that included all parts of philosophy as classified in the late antique Alexandrian and early Islamic tradition (cited above). para-philosophy:[6] ?Al? Bukhara lies on one of the main trade routes of the Silk Road between Samarkand and Marw, and like these and other cities along the Silk Road, had been economically and culturally active from pre-Islamic times. Constantinople were quite indifferent to philosophical developments translations of the Latin scholastics that began after the Awais Ahmad 2. For him, God is the basic cause and so it is both the essence and the existence. Avicenna, Ab? The logistics of the reception of information from the supernal world thus varies in accordance with what is being communicated and who is receiving it, but in all cases the recipient has to be ready and predisposed to receive it. Finally after reading a manual by a famous philosopher al-Farabi, he found … He based his theories on God as the chief Existence, and this forms the foundations of his ideas on soul, human rationale and the cosmos. He completed there his major work, The Cure (al-Shifāʾ, GS 5), and four further summae of philosophy, along with shorter treatises, and conducted a vigorous philosophical correspondence with students and followers in response to questions they raised about sundry points in logic, physics, and metaphysics. This is also evident in his disregard (rather than neglect?) For human knowledge, therefore, the intellect functions as a processor of the information provided by the external and internal senses. This auto-/biographical complex, which also contains bibliographies and has been transmitted as a single document (Gohlman 1974), is an early representative of an Arabic literary genre much cultivated by scientists and scholars in medieval Islam (Gutas 2015). In the Autobiography he says that by the time he was eighteen he had mastered all subjects in philosophy without anything new having come to him since (Gohlman 1974, 30–39). –––, 2015, “The Author as Pioneer[ing Genius]: Graeco-Arabic Philosophical Autobiographies and the Paradigmatic Ego,” in. Fast Shipping. Lameer 2006). The palace library of the Samanids, where the teenager Avicenna was allowed to visit and study following his successful treatment of the ailing ruler, contained such books on all subjects, including books by the ancient Greeks in Arabic translation, as he had never seen before nor since (Gohlman 1974, 37). 7–27. The Samanid dynasty, the first native dynasty to arise in Iran after the Muslim Arab conquest, controlled Transoxania and Khorasan from about 900. In understanding the goal of human life in this manner Avicenna was again being true to the Aristotelian view of divine happiness as the identity of thinker, thinking, and thought (Metaphysics XII.7, 1072b18–26). His father, originally from Balkh farther to the southeast who had moved north as a young man apparently in search of (better) employment, was a state functionary, a governor of the nearby district Kharmaythan. 3–21. Avicenna grew up and was educated there and began his philosophical career as a member of the educated elite in political circles close to the Samanids. Ibn Sina, also known as Avicenna in the west lived in the period between 980 – June 1037. As Google Doodle celebrates his … Instead, it must proceed to them from their perceived effects. However, once the soul has been freed of the body after death, and if, while still with the body, it has acquired the predisposition to perceive the intelligibles through philosophical training, then it can behold the intelligibles through their causes and become just like the celestial spheres, a state which Avicenna describes as happiness in philosophical terms and paradise in religious. 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