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History of the Concept of Mind, v.1-Chap.4 (view source)
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versions resonate in early modern western philosophy. Let us suppose, he said, that
versions resonate in early modern western philosophy. Let us suppose, he said, that
<blockquote>someone was suddenly created complete, but with his vision veiled so that he could not
see anything, and then placed in a vacuum, where there would be no pressure for him to
see anything, and then placed in a vacuum, where there would be no pressure for him to
feel, and with paralyzed limbs so that he could not touch himself, nor do anything with
feel, and with paralyzed limbs so that he could not touch himself, nor do anything with
limb, he would not imagine it to be a part of him or necessary to his existence …
limb, he would not imagine it to be a part of him or necessary to his existence …
[Hence] he does not need the body to know and perceive the soul. [Liber de Anima, vol.
[Hence] he does not need the body to know and perceive the soul. [Liber de Anima, vol.
I, pp. 100–1]20
I, pp. 100–1]20</blockquote>
Several commentators on Avicenna’s account of soul mention the supposed similarity
Several commentators on Avicenna’s account of soul mention the supposed similarity
of this thought experiment with Descartes’ hypothesis about the real distinction
of this thought experiment with Descartes’ hypothesis about the real distinction
further point that:
further point that:
<blockquote>Our bodies are really only like that which if we had them for as long we would consider
to be parts of ourselves. Indeed, when we imagine our souls, we do not imagine them to
to be parts of ourselves. Indeed, when we imagine our souls, we do not imagine them to
be bare, but clothed in bodies, because of the length of time we have had them. We are
be bare, but clothed in bodies, because of the length of time we have had them. We are
used to taking off our clothes, which we have not done with our limbs. Hence the belief
used to taking off our clothes, which we have not done with our limbs. Hence the belief
that our limbs are parts of our nature is stronger than the belief that our clothes are parts
that our limbs are parts of our nature is stronger than the belief that our clothes are parts
of us.
of us.</blockquote>
Avicenna offers another proof for the immaterial soul by arguing that the soul
Avicenna offers another proof for the immaterial soul by arguing that the soul
immortality:
immortality:
<blockquote>Conjunction with the active intellect and the resultant state of acquired intellect are
integral to all actual human thought. But acquired intellect, besides designating actual
integral to all actual human thought. But acquired intellect, besides designating actual
human thought at any level of intellectual development, is also the term for human
human thought at any level of intellectual development, is also the term for human
intelligible order of all existence’ inscribed in it … Whether the soul with a fully
intelligible order of all existence’ inscribed in it … Whether the soul with a fully
perfected intellect can enter into permanent conjunction with the active intellect during
perfected intellect can enter into permanent conjunction with the active intellect during
the life of the body or only after the body’s demise is not stated by Avicenna.
the life of the body or only after the body’s demise is not stated by Avicenna.</blockquote>
In order to understand itself the soul does not need to detach itself from the
In order to understand itself the soul does not need to detach itself from the
(Tahäfut al-tahäfut). Averroes’ death
(Tahäfut al-tahäfut). Averroes’ death
<blockquote>coincided with the virtual disappearance of the dynamic speculative tradition evidenced
in Arabic thinking for the several centuries after 700. Interestingly, it also coincided with
in Arabic thinking for the several centuries after 700. Interestingly, it also coincided with
the bursting forth of a similarly active tradition in the Latin West, which was greatly
the bursting forth of a similarly active tradition in the Latin West, which was greatly
Western philosophizing – occurred virtually within two decades. These are perhaps
Western philosophizing – occurred virtually within two decades. These are perhaps
neither radically causative nor dependent events, but their close association is historically
neither radically causative nor dependent events, but their close association is historically
remarkable.
remarkable.</blockquote>
In the Epitome or Short Commentary Averroes reiterates the familiar Islamic
In the Epitome or Short Commentary Averroes reiterates the familiar Islamic
final perfection. Averroes thought that,
final perfection. Averroes thought that,
<blockquote>the material or potential intellect is best understood as a disposition or ability of the
human soul to represent imaginative forms intellectually. The material intellect accordingly
human soul to represent imaginative forms intellectually. The material intellect accordingly
relates to the intelligible or ideal dimension of imaginative forms, a dimension which
relates to the intelligible or ideal dimension of imaginative forms, a dimension which
these forms always possess, but only potentially at first. They await an intelligent mind
these forms always possess, but only potentially at first. They await an intelligent mind
to bring them to actuality by thinking them, even as the potentially intelligent mind
to bring them to actuality by thinking them, even as the potentially intelligent mind
requires some active stimulation to become receptive.
requires some active stimulation to become receptive.</blockquote>
The material intellect receives the intelligible aspect (intention) of the imaginative
The material intellect receives the intelligible aspect (intention) of the imaginative
astronomy are subsumed:
astronomy are subsumed:
<blockquote>Situated, by virtue of his imagination (which is corporeal) and his contact with the
Intellect, between the material world and that of the Intelligences, human’s function is to
Intellect, between the material world and that of the Intelligences, human’s function is to
take back forms to their origin by thinking them. This vision is characteristic of
take back forms to their origin by thinking them. This vision is characteristic of
neoplatonism, in which the dispersal of the intelligible in the sensible must be compensated
neoplatonism, in which the dispersal of the intelligible in the sensible must be compensated
for by a reunification and a return to [its] source, of which the agent is none other than
for by a reunification and a return to [its] source, of which the agent is none other than
the soul.
the soul.</blockquote>
Averroes’ proposed location of the material intellect is one of the most unique
Averroes’ proposed location of the material intellect is one of the most unique
faculty. As Ivry observes:
faculty. As Ivry observes:
<blockquote>It could hardly have escaped his notice that this very corporeality and corruptibility of
the cogitative faculty and passible intellect render them unreliable as objective, unaffected
the cogitative faculty and passible intellect render them unreliable as objective, unaffected
transmitters of intelligible forms, however preliminary and restricted their role in
transmitters of intelligible forms, however preliminary and restricted their role in
abstracting universal intelligibles was conceived. The material intellect is not any more
abstracting universal intelligibles was conceived. The material intellect is not any more
protected from material particularity by relating to the cogitative faculty or to the
protected from material particularity by relating to the cogitative faculty or to the
passible intellect than it is in relating to the imaginative forms themselves.
passible intellect than it is in relating to the imaginative forms themselves.</blockquote>
So this new attempt to resolve an old problem throws up an unexpected new
So this new attempt to resolve an old problem throws up an unexpected new