Self-Awareness in Islamic Philosophy: Avicenna and Beyond by Jari Kaukua
By Jari Kaukua
This significant publication investigates the emergence and improvement of a special notion of self-awareness in post-classical, pre-modern Islamic philosophy. Jari Kaukua offers the 1st prolonged research of Avicenna's arguments on self-awareness - together with the flying guy, the argument from the harmony of expertise, the argument opposed to mirrored image types of self-awareness and the argument from own id - arguing that every one those arguments hinge on a basically definable notion of self-awareness as natural first-personality. He substantiates his interpretation with an research of Suhrawardī's use of Avicenna's proposal and Mullā Sadrā's revision of the underlying proposal of selfhood. The examine explores facts for a sustained, pre-modern and non-Western dialogue of selfhood and self-awareness, not easy the concept those thoughts are particularly glossy, eu matters. The booklet may be of curiosity to more than a few readers in historical past of philosophy, background of principles, Islamic reports and philosophy of brain.
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Extra info for Self-Awareness in Islamic Philosophy: Avicenna and Beyond
This would be achieved not by painting a narrative picture of an otherworldly type of existence, but rather by pointing out a plausible candidate in perfectly commonplace human experience. 29 But whatever the eventual verdict, the argument loses none of its relevance for our present purpose of reconstructing Avicenna’s concept of selfawareness – as long as it is agreed that some kind of self-awareness, the precise nature of which remains to be determined, is pivotal to it. However, even this is controversial, for in one of the most extended studies of Avicenna’s psychology, Dag Hasse has argued in extenso that the ﬂying man is not about self-awareness in the ﬁrst place, and a fortiori not based on a phenomenal feature of experience.
20). Self-cognition in the ancient heritage 19 although the Arabic Plotinus addresses the human self in considerably broader terms than the narrow focus at self-intellection in Metaphysics XII and Kitāb al-īdāh. d allows, it remains on the level of what ˙ ˙ implied concept of self is something results from acquired knowledge. The we must strive to reach, and hence something that we do not initially have. r al-Fārābī (d. 22 Although this inherited discussion on self-cognition and self-recognition mostly revolves around the beneﬁts of purely immaterial intellection, it was brought to bear on more ephemeral cases of human intellection in a manner seemingly pertinent to our topic by the Constantinopolitan commentator Themistius (d.
13 But in spite of this qualiﬁcation, Avicenna concludes the ﬁrst chapter of the psychological section of the Shifā’ by considering the question of whether the human soul as the thing which performs the animating acts proper to its relation with a human body is exhaustively grasped when it is understood as a soul. In other words, is the human soul, like the souls of plants and animals, a material form and therefore reducible to its animating agency, or does it, like the celestial souls, exist apart from these acts and independent of the body?