Ibn Sina Research Papers - Academia.edu (original) (raw)

‘[A] valid concept of “Islam” must denote and connote all possible “Islams,” whether abstract or “real,” mental or social’ (104)... Ahmed seeks to avoid two major pitfalls: (1) making Islam into a static essence or a category within an... more

‘[A] valid concept of “Islam” must denote and connote all possible “Islams,” whether abstract or “real,” mental or social’ (104)... Ahmed seeks to avoid two major pitfalls: (1) making Islam into a static essence or a category within an essentialist framework – such as proscription/prescription, ‘religion’,‘civilization’, ‘culture’, ‘orthodoxy’, etc., and (2) rendering Islam into a totally incoherent concept by conceding that there are as many islams as there are communities or individuals. Ahmed’s thesis (presented in Chapter 5) is that Islam is best conceptualized as a process of meaning-making or hermeneutical engagement in which the human agent engages with the Divine Revelation granted to Muhammad in one or more of this Revelation’s hierarchical dimensions – Pre-Text, Text, and Con-Text – in order to constitute meaning for himself."

İslam felsefesi geleneğinin unutulmuş isimlerinden biri olan Ebû Sehl Îsâ b. Yahyâ el-Mesîhî (ö. 416/1025’ten sonra), ilişki içinde olduğu isimler kadar henüz araştırmacıların ilgisine pek mazhar olmamış olsa da eserleri açısından dikkate... more

İslam felsefesi geleneğinin unutulmuş isimlerinden biri olan Ebû Sehl
Îsâ b. Yahyâ el-Mesîhî (ö. 416/1025’ten sonra), ilişki içinde olduğu isimler
kadar henüz araştırmacıların ilgisine pek mazhar olmamış olsa da eserleri açısından dikkate değer bir filozoftur. Hayatı hakkında sahip olduğumuz sınırlı bilgiler, onun, bir dönem, Me’mûnî hükümdarı Me’mûn b. Me’mûn ve veziri Ebu’l-Hasen es-Sehlî’nin himayesinde İbn Sînâ, Bîrûnî, İbnü’l-Hammâr ve İbn Irâk gibi önemli bilginlerle birlikte çalışmalarını sürdürdüğünü göstermektedir. Başta tıp olmak üzere felsefenin pek çok alanında eserler kaleme alan Ebû Sehl’in, felsefî bilimlerin sınıflandırılmasıyla ilgili olarak vezir Sehlî için kaleme aldığı Kitâb fî esnâfi’l-ulûmi’l-hikmiyye, bu alana dair günümüze gelen görece erken eserlerden biridir. Metafizik yanında tabiî bilimi de “tümel bilim” kapsamında değerlendirmesiyle öne çıkan eserde, Ebû Sehl, Geç Antik dönemde İskenderiye’de oluşmuş Aristotelesçi külliyatı
merkeze alarak her bir bilim dalının içeriği, o alanda yazılmış temel metinler ve bu metinler hakkında yapılmış açıklayıcı/yorumlayıcı çalışmalara atıfta bulunarak yüzyıllara yayılmış geniş bir literatürü okuyuculara sunmaktadır. Bu makalede, Ebû Sehl’in hayatı ve eserleri ortaya konulduktan sonra, Kitâb fî esnâfi’l-ulûmi’l-hikmiyye tanıtılmakta ve eserin yeni bir neşrine ve Türkçe tercümesine yer verilmektedir.
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Abū Sahl ʽĪsā ibn Yaḥyā al-Masīḥī (d. after 416/1025) is a neglected figure within the philosophical tradition in Islam. The very limited information about his life shows that he was under the patronage of the Ma’mūnid ruler Ma’mūn ibn Ma’mūn, and his vizier Abū al-Ḥasan al-Sahlī together with a group of famous scholars, such as Ibn Sīnā, al-Bīrūnī, Ibn al-Ḫammār, and Ibn ʽIrāq. He wrote many works on different fields of philosophy, particularly on medicine. Among them, Kitāb fī aṣnāf al-ʽulūm al-ḥikmiyya is a relatively early example of the genre that falls under the classification of the philosophical/intellectual sciences. Abū Sahl’s work is explicitly based on the Aristotelian corpus arranged in Alexandria in late antiquity, and he introduces each science by referring to its basic text(s), using the commentary tradition found both in late antiquity and in the Islamic period. In addition to the general importance of the wide literature that Abū Sahl provides us with, what is yet a more remarkable and exceptional feature of his work is his argument about the nature of “universal science”. As distinct from the positions of al-Fārābī and Ibn Sīnā, Abū Sahl sees both metaphysics and natural science as “universal sciences”. In this article, I first introduce Abū Sahl’s life and works, then analyze the content of Kitāb fī aṣnāf al-ʽulūm al-ḥikmiyya, focusing on his distinction between universal and particular sciences, and finally present the revised edition and Turkish translation of the work.

The unique copy of al-Majālis al-sab‘ bayna al-Shaykh wa al-‘Āmirī (Ragıp Paşa Library 1461, ff. 150a-162b) consists of seven sessions including forty-one questions and answers. While the name of al-‘Āmirī (d. 381/992) does not appear in... more

The unique copy of al-Majālis al-sab‘ bayna al-Shaykh wa al-‘Āmirī (Ragıp Paşa Library 1461, ff. 150a-162b) consists of seven sessions including forty-one questions and answers. While the name of al-‘Āmirī (d. 381/992) does not appear in the texts except for the title, we understand from the phrases at the end that the al-Shaykh in the title corresponds to Ibn Sīnā (d. 428/1037). In this article, I will broadly describe structural characteristics of al-Majālis and examine the historical and geographical possibility of the philosophical debate between al-‘Āmirī and Ibn Sīnā outlined in al-Majālis. Then, I will compare the philosophical approach in the first three sessions of al-Majālis, where the stages of coming of the universe into being are treated, with al-‘Āmirī’s extant works. I can talk two principal conclusions of the article: (i) It was historically and geographically possible that young Ibn Sīnā and his older contemporary al-Āmirī could make the debate told in al-Majālis. (ii) The examination and comparison for the first three sessions of al-Majālis shows that the answers are mostly consistent with the approach of al-‘Āmirī according to his extant works and this leads me to conclude that the one asks questions or comments is Ibn Sīnā while the one answers is al-‘Āmirī.

The article aims to demonstrate that Avicenna’s (d. 428/1037) centrality in Islamic intellectual history is not restricted to the branches of theoretical philosophy; rather, he also has had a deep and strong influence on the conception of... more

The article aims to demonstrate that Avicenna’s (d. 428/1037) centrality in Islamic intellectual history is not restricted to the branches of theoretical philosophy; rather, he also has had a deep and strong influence on the conception of practical philosophy until modern times. I will discuss the impact of Avicenna’s view of practical philosophy by analyzing his different classifications of practical philosophy throughout his career and the factors behind his disregard for practical philosophy in his philosophical summas on the basis of his view of the relationship between philosophy and šarī‘a. To demonstrate my argument regarding Avicenna’s influence on the conception of practical philosophy in Islamic tradition, I will refer to major works on the classification of sciences, and the commentaries (šurūḥ) and glosses (ḥāwāšī) on the two most important and widely circulated philosophical summas in the post-Avicennan philosophy, including al-Abharī’s (d. 663/1264) Hidāyat al-ḥikma and al-Kātibī’s (d. 675/1276) Ḥikmat al-‘ayn.

İslam felsefe geleneğinin en etkili ismi olarak kabul edilen İbn Sînâ’nın (ö. 428/1037), felsefî/aklî bilimler tasnifine dair Kitâbu aksâmi’l-hikme ve tafsîlihâ’sı (literatürde yaygın olarak bilinen ismiyle Risâle fî... more

İslam felsefe geleneğinin en etkili ismi olarak kabul edilen İbn Sînâ’nın (ö. 428/1037), felsefî/aklî bilimler tasnifine dair Kitâbu aksâmi’l-hikme ve tafsîlihâ’sı (literatürde yaygın olarak bilinen ismiyle Risâle fî aksâmi’l-ulûmi’l-akliyye’si), onun bu alana dair kaleme aldığı bilinen “yegâne” müstakil eser olarak hem klasik hem de modern dönemde sadece İbn Sînâ’nın değil, genel olarak felâsifenin felsefe tasavvurunun ve bilimler tasnifinin tespit ve yorumlanmasında da doğrudan veya dolaylı olarak kendisine sıklıkla müracaat edilen bir eser olmuştur. İbn Sînâ tarafından ne zaman kaleme alındığını bilmediğimiz Aksâmü’l-hikme’nin hem tasnif hem de muhteva itibariyle içerdiği yenilikler, onun, eş-Şeyhu’r-reîs’in yetişkinlik döneminde kaleme alındığı ihtimalini güçlendirmektedir. Pek çok defa basılan ve iki tenkitli neşri bulunan Aksâmü’l-hikme’nin bu çalışmada sunulan tenkitli neşri, İbn Sînâ’nın eserlerine dair görece erken tarihli mecmualar içinde yer alan iki nüshasına dayanmaktadır: (a) İstanbul Üniversitesi Nadir Eserler Kütüphanesi A[rapça] Y[azmalar], nr. 4755, vr. 83b-91b ve (b) Bursa İnebey Kütüphanesi, Hüseyin Çelebi, nr. 1194, vr. 152b-155b.

The leading theory regarding the number of basic elements in classical natural sciences is formulated in the peripatetic school of philosophy, which assumes four basic elements to exist. They propose three possible explanations in support... more

The leading theory regarding the number of basic elements in classical natural sciences is formulated in the peripatetic school of philosophy, which assumes four basic elements to exist. They propose three possible explanations in support of this theory: 1) Reasoning based on the position of objects in nature and their natural inclinations, taking into view the qualities of being light or heavy; 2) Reasoning by considering fundamental sensible qualities all objects share (hotness, coldness, wetness, dryness); 3) Reasoning by dint of composition and analysis. Then, instances of the four classical elements (earth, water, air and fire) was determined through an inductive method of reasoning. Abou Reihan al-Biruoni and Suhrawardi were critical of this theory and refused to accept fire as a basic element, calling it hot air. Hence, by modifying the criteria behind the classification of basic elements, Suhrawardi categorized them according to their visual qualities and, therefore, reduced the number of elements to three: opaque (Hajez), translucent (Moghtased) and subtle (Latif). In this paper, the arguments deployed by the philosophers of the peripatetic school and constitutive of Suhrawardi's criticism about the four elements was investigated and it was revealed that Suhrawardi's motive in this new method of categorization, in which fire was removed from among basic elements, was more metaphysical, and did not, in fact, abide by the rules of natural sciences.

Through his “al-Qānūn aṭ-Ṭibb” (lat. “Canon medicinae”, Engl. “Canon of Medicine”) Ibn Sīnā (i. e. Avicenna) had a major influence on the study of medicine at the European universities from the late Middle Ages on (starting in ca. 1280)... more

تصحیح مرحوم تقی بینش موسیقی جزو علوم اصلی و روزمره مسلمانان مخصوصا ایرانیان بود لذا نسخ خطی فراوانی در این زمینه بصورت مکتوب نگاشته شده است که به فلسفه و تاریخ و مسائل نظری آموزش موسیقی پرداخته اند! البته موسیقی مانند دیگر دانشهای... more

تصحیح مرحوم تقی بینش
موسیقی جزو علوم اصلی و روزمره مسلمانان مخصوصا ایرانیان بود
لذا نسخ خطی فراوانی در این زمینه بصورت مکتوب نگاشته شده است که به فلسفه و تاریخ و مسائل نظری آموزش موسیقی پرداخته اند!
البته موسیقی مانند دیگر دانشهای مسلمانان بیشتر بصورت غیر مکتوب و دل به دل و حال به حال منتقل می شده است!

The idea of the Suspended Man in Space or Suspended man in the air is also known with titles of Flying Man or Floating Man and Into Thin Air. Avicenna introduces this idea in The Book of Healing, and Remarks and Admonitions (Pointers and... more

The idea of the Suspended Man in Space or Suspended man in the air is also known with titles of Flying Man or Floating Man and Into Thin Air. Avicenna introduces this idea in The Book of Healing, and Remarks and Admonitions (Pointers and Reminders or Al-Ishārāt wa al-Tanbīhāt), and a treatise on Knowledge of the Rational Soul, and in the Risālah aḍḥawīyah fī amr al-miʻād or Judgment Day. This repetition reflects the importance of this idea in his mind. He also points out this argument in his two writings, Al-Taʿlīqāt and Discussions (al-Mubāḥathāt), which contain his dialogues with his disciples, and provides explanations about some criticisms sustained against the idea. This indicates that, since that time, the idea, which is considered one of Avicenna’s innovations, has been debated and criticized.
we should point out that the idea of the suspended man in space proposed by Ibn Sina, which has had extensive applications in the Muslim world and the Western world to the present time, intends to demonstrate an immaterial soul for man; the soul that perceives itself as intuitive knowledge and is not a body or a part of the body. In this paper, four different interpretations of this idea were presented. For any further critique and analysis of the Avicennian idea of the suspended man, these four readings must be initially taken into account. Among these readings, some considered philosophical and abstract aspects and some considered empirical aspects. With the simultaneous attention to these interpretations, we can gain a more comprehensive view of this argument and, thus, take a more in-depth look at the vital matter of the human soul and its immateriality.

Urolithiasis is a common worldwide problem with high recurrence. This review covers forty four (44) families starting from alphabet A to L and includes Bignoniaceae (05) Juglandaceae (01) plant used globally in different countries. The... more

Urolithiasis is a common worldwide problem with high recurrence. This review covers forty four (44) families starting from alphabet A to L and includes Bignoniaceae (05) Juglandaceae (01) plant used globally in different countries. The plants of three families Asteraceae, Fabaceae and Lamiaceae are revisited to provide updated information. This review will not only be useful for the general public but also attract the scientific world for antiurolithiatic drug discovery.

Bu slayt, Ömer Mahir Alper, İbn Sîn'a ve İbn Sînâ Okulu, İslam Felsefesi Tarih ve Problemler, Ed. M. Cüneyt Kaya, İstanbul; İSAM Yayıncılık: 2014, ss.251-288, künyeli metinden üretilmiştir.

Ovaj rad bavi se Ibn Sinaovim prevedenim djelima uz kraće napomene o njima tamo gdje je to bilo potrebno. Također, ovdje navodimo radove koji govore o njegovom životu i djelu. Među te prijevode i radove o njemu uvršteni su samo oni... more

Ovaj rad bavi se Ibn Sinaovim prevedenim djelima uz kraće napomene o njima tamo gdje je to bilo potrebno. Također, ovdje navodimo radove koji govore o njegovom životu i djelu. Među te prijevode i radove o njemu uvršteni su samo oni napisani na bosanskom, hrvatskom i srpskom jeziku i hronološki su poredani. Svakako da ne možemo tvrditi da su obuhvaćeni svi prijevodi ovog mislioca niti njegovi autorski te radovi prevedeni o njemu na spomenutim jezicima, ali smo zasigurno uspjeli većinu djela posložiti na jednom mjestu. Radovi o njemu tematski su se kretali od filozofije preko medicine pa do sufizma.

İnsani düşünen öznenin bilfiil akletme esnasında kendi akletme nesnesiyle ne tür bir ilişkiye sahip olduğu sorunu İbn Sînâ epistemolojisinin en önemli meseleleri arasında yer alır. İbn Sînâ bu meseleyle ilgili, Aristoteles’in De Anima... more

İnsani düşünen öznenin bilfiil akletme esnasında kendi akletme nesnesiyle ne tür bir ilişkiye sahip olduğu sorunu İbn Sînâ epistemolojisinin en önemli meseleleri arasında yer alır. İbn Sînâ bu meseleyle ilgili, Aristoteles’in De Anima 3.4’ünde ortaya konularak kendisine kadar ulaşan bir akıl-makul özdeşliği teorisini tevarüs etmiştir. Bu çalışma İbn Sînâ’nın, bilfiil akletme esnasında bilen ve bilinen özdeşliğini savunan bu teoriyle ilgili nihai tutumunu belirleme amacı taşımaktadır. Bununla birlikte filozofun nihai tutumunu belirleme hususunda bazı zorluklar bulunur. İbn Sînâ erken dönem eserlerinden el-Mebde’ ve’l-me‘âd’da özdeşlik tutumunu kabul etmiş, daha sonra eş-Şifâ/en-Nefs ve el-İşârât’ta Forfiriyos’a atfettiği, ancak gerçek muhatabının kim olduğu belirsizlik taşıyan bir özdeşlik tutumunu sert bir şekilde reddederek akledilirlerin gayrimaddi temsili fikrini savunmuş, diğer taraftan eş-Şifâ/en-Nefs sonrasındaki eserlerinde de hâlâ bir tür ittihat dilini kullanmaya devam etmiştir. Makale İbn Sînâ külliyatını bu sorun etrafında aporetik bir okumaya tabi tutmaktadır. Buna göre İbn Sînâ akledilirler için bağımsız bir konu elde etmesini mümkün kılacak aracısız zati farkındalık idraki ile dolaylı zati taakkul arasında bir ayrıma sahip olmadığı el-Mebde’de ittihat görüşünü savunmuş, ancak bu ayrıma zemin teşkil eden “uçan adam” metaforunu kullandığı eş-Şifâ/en-Nefs’ten itibaren temsil yaklaşımına geçerek sonraki eserlerinde tutarlı bir şekilde bu yaklaşımı sürdürmüştür. Bu sonucun İbn Sînâ’nın tevarüs ettiği akletme teorileri açısından nasıl bir bağlama yerleştirilebileceği ve filozofun reddettiği Forfiriyosçu tutumun gerçekte kime veya kimlere ait olabileceği soruları makalenin üzerinde duracağı diğer meseleleri teşkil eder.

Ibn Sina is generally known as one of the most important philosophers and physicians, one whose contributions to science and philosophy have attracted numerous studies. This article provides an outline of his philosophy of science which... more

Ibn Sina is generally known as one of the most important philosophers and physicians, one whose contributions to science and philosophy have attracted numerous studies. This article provides an outline of his philosophy of science which determined the framework for his understanding of natural philosophy. Rather than being of historical interest, the article argues, Ibn Sina's philosophy of science is a useful beginning for developing a contemporary Islamic philosophy of science. The article also discusses Ibn Sina's importance in the philosophy of health and medicine. Keywords: Contributions of Ibn Sina in various sciences; Islamic philosophy of science; health and medicine in Islam; Ibn Sina and contemporary Islamic intellectual thought. Ibn Sina is without doubt the most widely known intellectual figure concerned with science in Islamic civilization. He has, in fact, gained the image of a folk hero, especially in the zones of Arabic, Persian, and Turkic cultures, where numerous stories concerning his exceptional intellectual powers came into being in the form of folktales told by grandmothers to their grandchildren over the centuries. Moreover, his medical heritage is alive wherever Islamic medicine is still practiced, such as in Pakistan and India, and his influence as a philosopher and even theologian is to be felt wherever the Islamic philosophical tradition survives, as in Persia. The sign of respect for him as almost the archetype of the Muslim philosopher-scientist can be seen in the number of hospitals, schools, and centers of research bearing his name from Morocco to Malaysia. In this essay we shall limit the definition of science to the mathematical and natural, while remembering that Ibn Sina also made major contributions to the sciences of language, music, psychology, etc., and even the occult sciences (al-'ulum al-gharibah), not to speak of the supreme science or metaphysics (al-ilahiyyat) which determined the framework for his understanding of natural philosophy (al-ilahiyyat).

Comment le Canon de la médecine, une imposante encyclopédie rédigée au début du XIe siècle par le médecin et philosophe persan Avicenne, a-t-il pu devenir, pour plusieurs siècles, le manuel de base pour l’enseignement de la discipline... more

Comment le Canon de la médecine, une imposante encyclopédie rédigée au début du XIe siècle par le médecin et philosophe persan Avicenne, a-t-il pu devenir, pour plusieurs siècles, le manuel de base pour l’enseignement de la discipline dans tout l’Occident ? En observant le lent cheminement du texte, depuis sa traduction en latin au XIIe siècle jusqu’à son complet triomphe à la veille de la Peste Noire, cet ouvrage le replace dans un contexte précis, celui des premières universités italiennes. Celles-ci ont joué un rôle fondamental : c’est dans la Péninsule que le Canon est le plus rapidement et largement employé, dès la fin du XIIIe siècle. Le texte y est alors le fondement des cours, surpassant l’ensemble des autorités grecques ou arabes dans la formation des jeunes médecins.
Son importance va cependant au-delà de ce simple rôle. Par ses choix intellectuels, le Canon a profondément marqué la discipline médicale. Il a permis aux médecins de valoriser l’autonomie de leur discipline, de favoriser la place de l’expérience, ou encore de promouvoir l’importance de l’anatomie – annonçant ainsi, souvent, les évolutions à venir à la fin du Moyen Âge et au début de l’époque moderne.

"This paper will focus on microtonal scales and modes, known as maqam, used by musicians in the Middle East and Central Asiatic regions. The sources of these scales and modes come from Iran, Turkey and Arabia, initially, an example being... more

"This paper will focus on microtonal scales and modes, known as maqam, used by musicians in the Middle East and Central Asiatic regions. The sources of these scales and modes come from Iran, Turkey and Arabia, initially, an example being the Dastgah of Persia, and have come to Uzbekistan and Tajikistan by way of foreign influence via inter-cultural interactions and religion, particularly Islam. Maqam is also found in regions surrounding central Asia, such as: Turkey, Iran, Afghanistan, Azerbaijan, and Arabic cultures and serves as a modal structure that has remained relatively unchanged for hundreds of years, despite supralocal changes in purpose and format as coalesced by intercultural exchanges. Despite very few sources for the specific research on Central Asian microtonal scales and modes, this paper will utilize analysis from seminal sources which will bridge into both Uzbekistan and Tajikistan and their shared use, such as use within the shash maqam, along with its concomitant scales, historically derived from these aforementioned regions. This research will primarily be a musicological endeavor and will not engage in particular ethnic diversity over and beyond what will provide such information.
The larger issue for this paper relates to the author’s interest in the expansion of the palette of pitch color and the growing staleness of equal temperament as the 21st century gets underway."

A little known text by Aquinas, not previously translated to English (as far as I know), where he follows Avicenna's division of different senses of evil. Interestingly, while all of these have to do with evil as privation of a good –... more

A little known text by Aquinas, not previously translated to English (as far as I know), where he follows Avicenna's division of different senses of evil. Interestingly, while all of these have to do with evil as privation of a good – which is the primary sense of evil – Aquinas acknowledges that things that do not themselves suffer the privation of a good can be called evil.

The question of the human rational soul's relation with its objects of thought over the course of actual intellection is one of the major problems in Ibn Sīnā's epistemology. Concerning this issue, Ibn Sīnā inherited a wide range of... more

The question of the human rational soul's relation with its objects of thought over the course of actual intellection is one of the major problems in Ibn Sīnā's epistemology. Concerning this issue, Ibn Sīnā inherited a wide range of interpretations around the theory of the intellect and the intelligible's identity that was introduced in De Anima 3.4 by Aristotle.This study seeks to determine Ibn Sīnā's final position on this theory. However, there are certain difficulties in determining his original view and final position on this issue. In his early work al-Mabdaʾ wa al-maʿād, he accepts the position of identity. And yet in his later al-Shifāʾ/al-Nafs and al-Ishārāt, he sharply refutes a similar stance that he attributed to Porphyry – his real opponent remains unacknowledged – and holds fast to the opinion of the immaterial representation of the intelligibles. Yet again, he uses a language of identity (ittiḥād) in the works that come after al-Shifāʾ/al-Nafs. To solve this apparent inconsistency and determine his real view, this article offers an aporetic reading of relevant passages in his works. Accordingly, Ibn Sīnā held the view of identity in al-Mabdaʾ, in which he made no distinction between direct self-awareness and indirect self-intellection. However, after al-Shifāʾ/al-Nafs, in which he laid the ground for this distinction, he moved on to the theory of representation and adhered to it consistently in his later works. The questions of the place of Ibn Sīnā's theory of representation in the history of this problem and the possible identity of the real opponent(s) to whom he attributed the Porphyrian position form the body of this article. Keywords: Ibn Sīnā, the theory of intellection, the relation of intellect and intelligibles, the identity of knower and known, the theory of representation, self-awareness.

Mizaç İbn Sînâcı doğa felsefesi ve tıp teorisinin en temel unsurlarından birini teşkil eder. İbn Sînâ’ya göre duyulur evrendeki mevcutların çoğu bileşenlerden oluşur ve mizaç teorisi ay-altı âlemdeki bileşimlerin daha alt bileşenlerin... more

Mizaç İbn Sînâcı doğa felsefesi ve tıp teorisinin en temel unsurlarından birini teşkil eder. İbn Sînâ’ya göre duyulur evrendeki mevcutların çoğu bileşenlerden oluşur ve mizaç teorisi ay-altı âlemdeki bileşimlerin daha alt bileşenlerin karışımıyla nasıl meydana geldiğini açıklamaya çalışır. Bu çalışmada ele alacağımız İbn Sînâcı mizaç teorisi, Antik dönemin en etkili iki mizaç teorisiyle, yani Aristotelesçi ve Galenci yaklaşımla önemli farklılıklar barındırır ve mizaç teorileri açısından istisnâi bir yöne sahiptir. Makalede, mizaç teorisinin genel olarak İbn Sînacı doğa felsefesi içerisinde nereye oturduğunu ve neyi açıklamak için geliştirildiğini gösteren bir girişten sonra, İbn Sînâ'nın Antik-Helenistik felsefeden tevarüs ettiği terminolojik-problematik arka planı dikkate alarak mizaç teorisinin İbn Sînâcı yeni kavramsal ayrımlar ışığında nasıl dönüştürüldüğünü, Eş-Şifâ/el-Kevn ve’l-fesâd VI’yı merkeze alan bir okumayla göstermeye çalışacağız.

The socio-political rise or fall of a culture necessarily goes with its moral rise or fall. But, the case seems to be different with intellectual development. A nation may decline in the socio-political sphere and yet its decline may... more

The socio-political rise or fall of a culture necessarily goes with its moral rise or fall. But, the case seems to be different with intellectual development. A nation may decline in the socio-political sphere and yet its decline may under suitable circumstances itself become a stimulus for its intellectual advance. The political and moral decline of the Abbasid Caliphate of Baghdad began in about the middle of the ninth century but the deep rooted tradition of the patronage of learning in the Muslim world kept its intellectual achievements rising from peak to peak right up to the time of Mongol Devastation. During the period of Abbasid's, the Persian, Indian, Greek and Arab civilizations had chance to make representation in one or other way in the Islamic world. There is no doubt that the Arabs were acquainted with the Greek thought before translation work started, but that was by way of interaction with the foreigners, this acquaintance was deepened with coming of the period of translation. This paper will seek to find out how the Muslims get interacted with the Greek Philosophy.