By Jari Kaukua
This crucial booklet investigates the emergence and improvement of a unique proposal 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 solidarity of expertise, the argument opposed to mirrored image versions of self-awareness and the argument from own identification - arguing that every one those arguments hinge on a essentially definable inspiration of self-awareness as natural first-personality. He substantiates his interpretation with an research of Suhrawardī's use of Avicenna's notion and Mullā Sadrā's revision of the underlying suggestion of selfhood. The examine explores facts for a sustained, pre-modern and non-Western dialogue of selfhood and self-awareness, tough the concept those innovations are extraordinarily glossy, ecu issues. The publication could be of curiosity to a number readers in background of philosophy, historical past of principles, Islamic experiences and philosophy of brain.
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Additional info for Self-Awareness in Islamic Philosophy: Avicenna and Beyond
First of all, it is diﬃcult to see how a piece of personal experiential knowledge, which Marmura suggests as the ultimate result of the thought experiment, would be a particularly relevant conclusion in the context of scientiﬁc psychology dealing with universal natural truths. Rather, it seems clear to me that Avicenna is interested in what the things that function as souls in human bodies are in general, even if he applies the particular case of the interlocutor’s own soul as a means to reach the general conclusion.
24 Thus, the ﬂying man has no objective content of experience whatsoever, no acts of perception, imagination or intellection, nothing. Having imagined this state, I must then ask whether there is anything left to my experience. Avicenna states as obvious that my answer must be aﬃrmative: I will still experience my own dhāt to exist, and I will have to aﬃrm that this dhāt is me. In other words, I myself will still be there as something I am aware of. This, for Avicenna, points towards substance dualism insofar as it gives us a concrete experiential sense of what the existence of the thing that functions as our soul could possibly be in separation from the body of which it is the soul and connected to which it normally appears.
On estimation and this kind of incidental perception, see Black 1993, 225–227. Avicennian psychology in outline 29 The highest grade of abstraction in human cognition is that of intellectual apprehension of the form. Here the form is abstracted from all of its accidental features, which enables one to understand the essence of the person, that which really makes the person the human being she is. 51 To conclude, it is important to point out a crucial diﬀerence between intellection and the other types of human cognition.