By Hassan Tahiri
This ebook examines how epistemology was once reinvented by way of Ibn Sīnā, an influential philosopher-scientist of the classical Islamic global who used to be recognized to the West through the Latinised identify Avicenna. It explains his conception of data during which intentionality acts as an interplay among the brain and the realm. This, in flip, led Ibn Sīnā to tell apart an operation of intentionality particular to the iteration of numbers.
The writer argues that Ibn Sīnā’s transformation of philosophy is without doubt one of the significant levels within the de-hellinisation circulate of the Greek history that was once trigger by way of the arrival of the Arabic-Islamic civilisation. Readers first find out about Ibn Sīnā’s remarkable research into the concept that of the quantity and his feedback of such Greek proposal as Plato’s realism, Pythagoreans’ empiricism, and Ari
stotle’s perception of existence.
Next, insurance units out the fundamentals of Ibn Sīnā’s idea of data wanted for the development of numbers. It describes how intentionality seems to be key in exhibiting the ontological dependence of numbers in addition to much more severe to their construction.
In describing a few of the psychological operations that make mathematical items intentional entities, Ibn Sīnā constructed robust arguments and sophisticated analyses to teach us the level our psychological existence depends upon intentionality. This monograph completely explores the epistemic measurement of this idea, which, the writer believes, may also clarify the particular genesis and evolution of arithmetic through the human mind.
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Extra info for Mathematics and the Mind: An Introduction into Ibn Sīnā’s Theory of Knowledge
117) Thus, instead of understanding unity as result of falling under a concept as expressed by Ibn Sīnā, the author of the Organon suggests the linking of the notion of number with the unit of measurement, called “numerical number” (Crubellier 1997, p. 99) or as Annas puts it “number is relative to what is numbered” (Annas 1976, p. 39). 16 (pp. 17 It seems thus that Aristotle denies our ability to indeﬁnitely count numbers independently of empirical objects. , and it seems that the three schools, the Pythagoreans, the Platonists and the Aristotelians, were little aware of it.
That is why geometers speak correctly: they talk about existing things and they really do exist-for what exists does so in one of two senses, in actuality or as matter. (Metaph. M. 1078a27-31; in Annas 1976, p. 96) Two surprises can be found in this passage: The ﬁrst is that he takes objects of geometry as a model of existence. ” (Metaph. A 992a32). 3 Criticism of Aristotle’s Conception … 31 The ﬁnal phrase gives a new and startling unconnected way of accounting for the way mathematical objects can be truly said to exist even if Platonism is denied.
22 (Al-Fārābī 1970, p. 128). Al-Fārābī is thus fully aware of many of the problems of Metaphysics, one of which is the enormous struggle faced by the doctrine of its author to account for the extant mathematical ontology that was further extended by al-Khwārizmī’s algebra. As al-Fārābī pointed out in The Aim, according to Aristotle, metaphysics is a universal science since its subject is ‘being’ in general. But al-Fārābī attacks the old metaphysics by surprisingly arguing that the thing is more general than the existent.