By Jari Kaukua
ISBN-10: 1107088798
ISBN-13: 9781107088795
This significant booklet investigates the emergence and improvement of a different notion of self-awareness in post-classical, pre-modern Islamic philosophy. Jari Kaukua provides the 1st prolonged research of Avicenna's arguments on self-awareness - together with the flying guy, the argument from the team spirit of expertise, the argument opposed to mirrored image versions of self-awareness and the argument from own identification - arguing that each one those arguments hinge on a basically definable idea of self-awareness as natural first-personality. He substantiates his interpretation with an research of Suhrawardī's use of Avicenna's inspiration and Mullā Sadrā's revision of the underlying idea of selfhood. The research explores proof for a sustained, pre-modern and non-Western dialogue of selfhood and self-awareness, hard the concept that those innovations are especially glossy, eu matters. The ebook can be of curiosity to quite a number readers in background of philosophy, historical past of principles, Islamic experiences and philosophy of brain
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Extra info for Self-awareness in Islamic philosophy : Avicenna and beyond
Example text
He must] then consider whether he affirms the existence of his self (wujūda dhātihi). He will not hesitate in affirming that his self exists (li dhātihi mawjūdatan), but he will not thereby affirm any of his limbs, any of his intestines, the heart or the brain, or any external thing. Rather, he will affirm his self (dhātahu) without affirming for it length, breadth or depth. an fī dhātihi). 20 Hence the self (dhāt) whose existence he has affirmed is specific to him in that it is he himself (huwa bi ‘aynihi), different from his body and limbs which he has not affirmed.
Averroes, in De an. 1, 429a21–24, 387–413; for an English translation and the surviving Arabic fragments, see Taylor 2009, 303–329. Self-cognition in the ancient heritage 21 As a final example of pre-Avicennian concepts of self-cognition, let us consider Aristotle’s statement according to which an actual intellect is capable of considering itself at will. As a possibility for intellects that are already actual, this type of intellectual self-reflection presupposes the selfintellection that results from the unity of the subject and object of intellection, and must therefore be distinguished from it.
5, 39–41 Rahman, with Ar. De an. 2, 413a20–413b13. An excellent concise account of Avicenna’s system of internal senses is Black 2000, 59–62. For other studies on some or all of the internal senses, see Wolfson 1973; Gätje 1988; Black 1993; and Hasse 2000, 127–141. ū, 98 (cf. 2, 546–547). 42 Since there are two types of objects, sensible forms (sing. sūra) and meanings inherent in them (sing. ma‘nā), there must be two corresponding classes of objects. Since there is both passive reception and active transformation of those objects, as exemplified by sense perception and creative imagination, there must be both passive and active faculties.
Self-awareness in Islamic philosophy : Avicenna and beyond by Jari Kaukua
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