Metaphysics of Ibn Sina: Essence and existence

AVICENNA ( 1980 – 1037) Ibn Sina (also referred to as Ibn Sina) lived from 980 to 1037 in what is now Uzbekistan. Ibn Sina was a Persian philosopher and physician, and is considered the most important figure of the Islamic golden age. Ibn Sina was a very special physician and wrote medical books that had a tremendous impact on not only the Islamic world, but also medical schools and thinking throughout Europe. However, in addition to his medical writings, he also wrote a great deal of metaphysics, ethics, and logic, and his philosophy of the soul and the essence of existence was very influential in western philosophy. IBN SINA AND THE GOLDEN AGE OF MUSLIMS The golden age of Islam occurred in the Middle Ages, when Europe was heavily involved in religious dogmatism and made little progress in terms of philosophy. While philosophy in Europe was stagnant, philosophy in the Islamic world flourished, largely because of the work of Ibn Sina. Ibn Sina is considered one of the most important figures of this era and he was one of the main figures to introduce Aristotle's work and also the idea of Neopla tonic to the Islamic world Metaphysics of Ibn Sina: Essence and existence Ibn Sina argued that the essence of thet (known as Makia) was not dependent on existence (known as Muhammad), and he stated that the essence existed before it existed, and that its existence was only a coincidence. Therefore, according to Avicenna, anything that comes to existence is the result of an essence that enables that existence. His ideas about the core and existence are similar to Plato's theory of forms (the idea that everything that exists is under an existing archetype and that even when something that no longer exists remains the archetype); However, Ibn Sina Cienna explained that Allah (the first reality) is the only thing in the world that is not preceded by an essence. Allah, according to Ibn Sina, is a demon that cannot be defeated. If one tries to define God, then it will create resistance. For example, if someone says, "God is beautiful," it also means "God is not ugly," but this happens because everything comes from God. Logic Avicerna, a Muslim davout, believed that logic and reason could be used to prove the existence of God, and often, he used logic to interpret the Qur'an. Ibn Sina claimed that logic can be used to assess concepts acquired through the four senses of reason: Estimation (wahr), retention (al-khayal), sensory perception (al-hiss al-mushtarak), and imagination (al-mukosa yila). imagination According to Avicenna, it is very important because it allows one to compare new phenomena to existing concepts. Ibn Sina also believed that logic can be used to gain new knowledge, draw conclusions, help judges to judge whether an argument is true or not, and share knowledge with others. In order for a person to gain salvation, Ibn Sina believed that a person must acquire knowledge and perfect his intelligence. EPISTEMOLOGY AND THE TEN INTELLIGENCES Ibn Sina's theory of creation is largely derived from the theory of Al-Farabi, another famous Islamic philosopher. According to this theory, the creation of the world followed the first intelligence. The first intelligence begins to contemplate its own existence, and in doing so, the second intelligence is created. As the second intellect begins to template its origin from God, the first spirit was created, which then sparked the universe, known as the sphere. When the sphere of scope considers that [the sphere] is something that has the potential to exist, it creates something meaningful. It fills the universe and creates planetary spheres. From the three contemplations, the initial stages of existence arise. As this process continued, two celesticl hierarchies were created as a result of the continuation of emerging intelligences: the lower hierarchy (which Ibn Sina referred to as the "great angel") and the superior hierarchy of Cherubim. According to Avicenna, the angels, who are responsible for prophetic visions in humans, lose their sensory perception. However, they have imagination, and this imagination makes them want the intelligence from which they come from. The angels' journey to join their respective intellects creates an eternal movement in heaven. The following seven intelligences, and angels were created by them, correspond to different bodies within the planetary sphere. Tliey is Jupiter, Mars, Saturn, Venus, Mercury, Sun, and Moon (which is joined by the angel Gabriel, "angel"). From the ninth intelligence, humans arise (who have no senses). Ibn Sina then argued that the tenth and last is the human intellect. He stated that by itself, the human mind is not formed by abstract thoughts. Ibn Sina claimed that in man there is only potential for the intellect, and that this potential can only arise through the illumination of angels. This illumination cen varies in degrees; Prophets, for example, have illuminated so much that they can have the intelligence, imagination, and rational ability to convey their information to others, while others may have only enough illumination to teach, write, convey information, and make laws, and others may even receive less illumination. Here we see the enna view of humanity as having a collective consciousness. IBN SINA FLOATS To demonstrate self-awareness and immateriality that Avicenna created his experiment is famously known as the "floating man." While exploring the experiment, Ibn Sina asked his readers to imagine a scenario while he was floating in the air. When a person is suspended in the air, he will feel completely alienated from his senses (which means he will not even have sensory contact with his own body) Ibn Sina argues that even if one is isolated from these senses, one is still unconscious. If such a person is isolated from the experience of the senses and still has the ability to determine his own existence, according to Avicenna, this shows that the soul is an immaterial substance that lives apart from the body. Ibn Sina also argued that because this scenario is conceivable, some conclude that the soul is considered smart. After all, Ibn Sina believed that the brain is the place where reasoning and sensations interact. In the scenario of a floating person, the first knowledge that the person has is "I am," which confirms the core of that individual. Because the individual is isolated from sensory experience, the essence cannot come from the body. Therefore, the essence of a person is the knowledge of "I", which means that not only the soul exists; The soul is self-aware. Ibn Sina concluded that the soul is not just a perfect matter.