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Avicenna

May 20, 2023

For the crater, see Avicenna (crater).
"Ibn Sīnā" redirects here. Not to be confused with Ali Sina or Ibn Sina Peak.

Ibn Sina (Persian: ابن سینا; 980 – June 1037 CE), commonly known in the West as Avicenna (/ˌævɪˈsɛnə, ˌɑːvɪ-/), was a polymath who is regarded as one of the most significant physicians, astronomers, philosophers, and writers of the Islamic Golden Age,[4] and the father of early modern medicine.[5][6][7][8] Sajjad H. Rizvi has called Avicenna "arguably the most influential philosopher of the pre-modern era".[9] He was a Muslim Peripatetic philosopher influenced by Greek Aristotelian philosophy. Of the 450 works he is believed to have written, around 240 have survived, including 150 on philosophy and 40 on medicine.[10]

Avicenna
Ibn Sina
ابن سینا
Portrait of Avicenna on an Iranian postage stamp
Born980
Afshana, Transoxiana, Samanid Empire
Died22 June 1037(1037-06-22) (aged 56–57)[1]
Hamadan, Kakuyid dynasty
MonumentsAvicenna Mausoleum
Other names
  • Sharaf al-Mulk (شرف الملك)
  • Hujjat al-Haq (حجة الحق)
  • al-Sheikh al-Ra'is (الشيخ الرئيس)
  • Ibn-Sino (Abu Ali Abdulloh Ibn-Sino)
  • Bu Alī Sīnā (بو علی سینا)
Philosophy career
Notable work
EraIslamic Golden Age
RegionMiddle Eastern philosophy
SchoolAristotelianism, Avicennism
Main interests
Influences
Influenced
This article contains Persian text. Without proper rendering support, you may see question marks, boxes, or other symbols.

His most famous works are The Book of Healing, a philosophical and scientific encyclopedia, and The Canon of Medicine, a medical encyclopedia[11][12][13] which became a standard medical text at many medieval universities[14] and remained in use as late as 1650.[15] Besides philosophy and medicine, Avicenna's corpus includes writings on astronomy, alchemy, geography and geology, psychology, Islamic theology, logic, mathematics, physics, and works of poetry.[16]

Name

Avicenna is a Latin corruption of the Arabic patronym Ibn Sīnā (ابن سينا),[17] meaning "Son of Sina". However, Avicenna was not the son but the great-great-grandson of a man named Sina.[18] His formal Arabic name was Abū ʿAlī al-Ḥusayn bin ʿAbdullāh ibn al-Ḥasan bin ʿAlī bin Sīnā al-Balkhi al-Bukhari (أبو علي الحسين بن عبد الله بن الحسن بن علي بن سينا البلخي البخاري).[19][20]

Circumstances

Avicenna created an extensive corpus of works during what is commonly known as the Islamic Golden Age, in which the translations of Byzantine Greco-Roman, Persian and Indian texts were studied extensively. Greco-Roman (Mid- and Neo-Platonic, and Aristotelian) texts translated by the Kindi school were commented, redacted and developed substantially by Islamic intellectuals, who also built upon Persian and Indian mathematical systems, astronomy, algebra, trigonometry and medicine.[21]

The Samanid dynasty in the eastern part of Persia, Greater Khorasan and Central Asia as well as the Buyid dynasty in the western part of Persia and Iraq provided a thriving atmosphere for scholarly and cultural development. Under the Samanids, Bukhara rivaled Baghdad as a cultural capital of the Islamic world.[22] There, Avicenna had access to the great libraries of Balkh, Khwarezm, Gorgan, Rey, Isfahan and Hamadan.

Various texts (such as the 'Ahd with Bahmanyar) show that Avicenna debated philosophical points with the greatest scholars of the time. Aruzi Samarqandi describes how before Avicenna left Khwarezm he had met Al-Biruni (a famous scientist and astronomer), Abu Nasr Iraqi (a renowned mathematician), Abu Sahl Masihi (a respected philosopher) and Abu al-Khayr Khammar (a great physician). The study of the Quran and the Hadith also thrived, and Islamic philosophy, fiqh and theology (kalaam) were all further developed by Avicenna and his opponents at this time.

Biography

Early life and education

Avicenna was born in c. 980 in the village of Afshana in Transoxiana to a family of Persian stock.[23] The village was near the Samanid capital of Bukhara, which was his mother's hometown.[24] His father Abd Allah was a native of the city of Balkh in Tukharistan.[25] An official of the Samanid bureaucracy, he had served as the governor of a village of the royal estate of Harmaytan (near Bukhara) during the reign of Nuh II (r. 976–997).[25] Avicenna also had a younger brother. A few years later, the family settled in Bukhara, a center of learning, which attracted many scholars. It was there that Avicenna was educated, which early on was seemingly administered by his father.[26][27][28] Although both Avicenna's father and brother had converted to Ismailism, he himself did not follow the faith.[29][30] He was instead an adherent of the Sunni Hanafi school, which was also followed by the Samanids.[31]

Avicenna was first schooled in the Quran and literature, and by the age of 10, he had memorized the entire Quran.[27] He was later sent by his father to an Indian greengrocer, who taught him arithmetic.[32] Afterwards, he was schooled in Jurisprudence by the Hanafi jurist Ismail al-Zahid. Some time later, Avicenna's father invited the physician and philosopher Abu Abdallah al-Natili to their house to educate Avicenna.[27][28] Together, they studied the Isagoge of Porphyry (died 305) and possibly the Categories of Aristotle (died 322 BC) as well. After Avicenna had read the Almagest of Ptolemy (died 170) and Euclid's Elements, Natili told him to continue his research independently.[28] By the time Avicenna was eighteen, he was well-educated in Greek sciences. Although Avicenna only mentions Natili as his teacher in his autobiography, he most likely had other teachers as well, such as the physicians Abu Mansur Qumri and Abu Sahl al-Masihi.[26][32]

Career

In Bukhara and Gurganj

 
Map of Khurasan and Transoxiana

At the age of seventeen, Avicenna was made a physician of Nuh II. By the time Avicenna was at least 21 years old, his father died. He was subsequently given an administrative post, possibly succeeding his father as the governor of Harmaytan. Avicenna later moved to Gurganj, the capital of Khwarazm, which he reports that he did due to "necessity". The date he went to the place is uncertain, as he reports that he served the Khwarazmshah (ruler) of the region, the Ma'munid Abu al-Hasan Ali. The latter ruled from 997 to 1009, which indicates that Avicenna moved sometime during that period. He may have moved in 999, the year which the Samanid state fell after the Turkic Qarakhanids captured Bukhara and imprisoned the Samanid ruler Abd al-Malik II. Due to his high position and strong connection with the Samanids, Avicenna may have found himself in an unfavorable position after the fall of his suzerain.[26] It was through the minister of Gurganj, Abu'l-Husayn as-Sahi, a patron of Greek sciences, that Avicenna entered into the service of Abu al-Hasan Ali.[33] Under the Ma'munids, Gurganj became a centre of learning, attracting many prominent figures, such as Avicenna and his former teacher Abu Sahl al-Masihi, the mathematician Abu Nasr Mansur, the physician Ibn al-Khammar, and the philologist al-Tha'alibi.[34][35]

In Gurgan

Avicenna later moved due to "necessity" once more (in 1012), this time to the west. There he travelled through the Khurasani cities of Nasa, Abivard, Tus, Samangan and Jajarm. He was planning to visit the ruler of the city of Gurgan, the Ziyarid Qabus (r. 977–981, 997–1012), a cultivated patron of writing, whose court attracted many distinguished poets and scholars. However, when Avicenna eventually arrived, he discovered that the ruler had been dead since the winter of 1013.[26][36] Avicenna then left Gurgan for Dihistan, but returned after becoming ill. There he met Abu 'Ubayd al-Juzjani (died 1070) who became his pupil and companion.[26][37] Avicenna stayed briefly in Gurgan, reportedly serving Qabus' son and successor Manuchihr (r. 1012–1031) and resided in the house of a patron.[26]

In Ray and Hamadan

 
Coin of Majd al-Dawla (r. 997–1029), the amir (ruler) of the Buyid branch of Ray

In c. 1014, Avicenna went to the city of Ray, where he entered into the service of the Buyid amir (ruler) Majd al-Dawla (r. 997–1029) and his mother Sayyida Shirin, the de facto ruler of the realm. There he served as the physician at the court, treating Majd al-Dawla, who was suffering from melancholia. Avicenna reportedly later served as the "business manager" of Sayyida Shirin in Qazvin and Hamadan, though details regarding this tenure are unclear.[26][38] During this period, Avicenna finished his Canon of Medicine, and started writing his Book of Healing.[38]

In 1015, during Avicenna's stay in Hamadan, he participated in a public debate, as was custom for newly arrived scholars in western Iran at that time. The purpose of the debate was to examine one's reputation against a prominent local resident.[39] The person whom Avicenna debated against was Abu'l-Qasim al-Kirmani, a member of the school of philosophers of Baghdad.[40] The debate became heated, resulting in Avicenna accusing Abu'l-Qasim of lack of basic knowledge in logic, while Abu'l-Qasim accused Avicenna of impoliteness.[39] After the debate, Avicenna sent a letter to the Baghdad Peripatetics, asking if Abu'l-Qasim's claim that he shared the same opinion as them was true. Abu'l-Qasim later retaliated by writing a letter to an unknown person, in which he made accusations so serious, that Avicenna wrote to a deputy of Majd al-Dawla, named Abu Sa'd, to investigate the matter. The accusation made towards Avicenna may have been the same as he had received earlier, in which he was accused by the people of Hamadan of copying the stylistic structures of the Quran in his Sermons on Divine Unity.[41] The seriousness of this charge, in the words of the historian Peter Adamson, "cannot be underestimated in the larger Muslim culture."[42]

Not long afterwards, Avicenna shifted his allegiance to the rising Buyid amir Shams al-Dawla (the younger brother of Majd al-Dawla), which Adamson suggests was due to Abu'l-Qasim also working under Sayyida Shirin.[43][44] Avicenna had been called upon by Shams al-Dawla to treat him, but after the latters campaign in the same year against his former ally, the Annazid ruler Abu Shawk (r. 1010–1046), he forced Avicenna to become his vizier.[45] Although Avicenna would sometimes clash with Shams al-Dawla's troops, he remained vizier until the latter died of colic in 1021. Avicenna was asked by Shams al-Dawla's son and successor Sama' al-Dawla (r. 1021–1023) to stay as vizier, but instead went into hiding with his patron Abu Ghalib al-Attar, to wait for better opportunities to emerge. It was during this period that Avicenna was secretly in contact with Ala al-Dawla Muhammad (r. 1008–1041), the Kakuyid ruler of Isfahan and uncle of Sayyida Shirin.[26][46][47]

It was during his stay at Attar's home that Avicenna completed his Book of Healing, writing 50 pages a day.[48] The Buyid court in Hamadan, particularly the Kurdish vizier Taj al-Mulk, suspected Avicenna of correspondence with Ala al-Dawla, and as result had the house of Attar ransacked and Avicenna imprisoned in the fortress of Fardajan, outside Hamadan. Juzjani blames one of Avicenna's informers for his capture. Avicenna was imprisoned for four months, until Ala al-Dawla captured Hamadan, thus putting an end to Sama al-Dawla's reign.[26][49]

In Isfahan

 
Coin of Ala al-Dawla Muhammad (r. 1008–1041), the Kakuyid ruler of Isfahan

Avicenna was subsequently released, and went to Isfahan, where he was well received by Ala al-Dawla. In the words of Juzjani, the Kakuyid ruler gave Avicenna "the respect and esteem which someone like him deserved."[26] Adamson also says that Avicenna's service under Ala al-Dawla "proved to be the most stable period of his life."[50] Avicenna served as the advisor, if not vizier of Ala al-Dawla, accompanying him in many of his military expeditions and travels.[26][50] Avicenna dedicated two Persian works to him, a philosophical treatise named Danish-nama-yi Ala'i ("Book of Science for Ala"), and a medical treatise about the pulse.[51]

During the brief occupation of Isfahan by the Ghaznavids in January 1030, Avicenna and Ala al-Dawla relocated to the southwestern Iranian region of Khuzistan, where they stayed until the death of the Ghaznavid ruler Mahmud (r. 998–1030), which occurred two months later. It was seemingly when Avicenna returned to Isfahan that he started writing his Pointers and Reminders.[52] In 1037, while Avicenna was accompanying Ala al-Dawla to a battle near Isfahan, he was hit by a severe colic, which he had been constantly suffering from throughout his life. He died shortly afterwards in Hamadan, where he was buried.[53]

Philosophy

Avicenna wrote extensively on early Islamic philosophy, especially the subjects logic, ethics and metaphysics, including treatises named Logic and Metaphysics. Most of his works were written in Arabic—then the language of science in the Middle East—and some in Persian. Of linguistic significance even to this day are a few books that he wrote in nearly pure Persian language (particularly the Danishnamah-yi 'Ala', Philosophy for Ala' ad-Dawla'). Avicenna's commentaries on Aristotle often criticized the philosopher,[54] encouraging a lively debate in the spirit of ijtihad.

Avicenna's Neoplatonic scheme of "emanations" became fundamental in the Kalam (school of theological discourse) in the 12th century.[55]

His Book of Healing became available in Europe in partial Latin translation some fifty years after its composition, under the title Sufficientia, and some authors have identified a "Latin Avicennism" as flourishing for some time, paralleling the more influential Latin Averroism, but suppressed by the Parisian decrees of 1210 and 1215.[56]

Avicenna's psychology and theory of knowledge influenced William of Auvergne, Bishop of Paris[57] and Albertus Magnus,[57] while his metaphysics influenced the thought of Thomas Aquinas.[57]

Metaphysical doctrine

Early Islamic philosophy and Islamic metaphysics, imbued as it is with Islamic theology, distinguishes between essence and existence more clearly than Aristotelianism. Whereas existence is the domain of the contingent and the accidental, essence endures within a being beyond the accidental. The philosophy of Avicenna, particularly that part relating to metaphysics, owes much to al-Farabi. The search for a definitive Islamic philosophy separate from Occasionalism can be seen in what is left of his work.

Following al-Farabi's lead, Avicenna initiated a full-fledged inquiry into the question of being, in which he distinguished between essence (Mahiat) and existence (Wujud). He argued that the fact of existence cannot be inferred from or accounted for by the essence of existing things, and that form and matter by themselves cannot interact and originate the movement of the universe or the progressive actualization of existing things. Existence must, therefore, be due to an agent-cause that necessitates, imparts, gives, or adds existence to an essence. To do so, the cause must be an existing thing and coexist with its effect.[58]

Avicenna's consideration of the essence-attributes question may be elucidated in terms of his ontological analysis of the modalities of being; namely impossibility, contingency and necessity. Avicenna argued that the impossible being is that which cannot exist, while the contingent in itself (mumkin bi-dhatihi) has the potentiality to be or not to be without entailing a contradiction. When actualized, the contingent becomes a 'necessary existent due to what is other than itself' (wajib al-wujud bi-ghayrihi). Thus, contingency-in-itself is potential beingness that could eventually be actualized by an external cause other than itself. The metaphysical structures of necessity and contingency are different. Necessary being due to itself (wajib al-wujud bi-dhatihi) is true in itself, while the contingent being is 'false in itself' and 'true due to something else other than itself'. The necessary is the source of its own being without borrowed existence. It is what always exists.[59][60]

The Necessary exists 'due-to-Its-Self', and has no quiddity/essence (mahiyya) other than existence (wujud). Furthermore, It is 'One' (wahid ahad)[61] since there cannot be more than one 'Necessary-Existent-due-to-Itself' without differentia (fasl) to distinguish them from each other. Yet, to require differentia entails that they exist 'due-to-themselves' as well as 'due to what is other than themselves'; and this is contradictory. However, if no differentia distinguishes them from each other, then there is no sense in which these 'Existents' are not one and the same.[62] Avicenna adds that the 'Necessary-Existent-due-to-Itself' has no genus (jins), nor a definition (hadd), nor a counterpart (nadd), nor an opposite (did), and is detached (bari) from matter (madda), quality (kayf), quantity (kam), place (ayn), situation (wad) and time (waqt).[63][64][65]

Avicenna's theology on metaphysical issues (ilāhiyyāt) has been criticized by some Islamic scholars, among them al-Ghazali, Ibn Taymiyya and Ibn al-Qayyim.[66][page needed] While discussing the views of the theists among the Greek philosophers, namely Socrates, Plato and Aristotle in Al-Munqidh min ad-Dalal ("Deliverance from Error"), al-Ghazali noted that the Greek philosophers "must be taxed with unbelief, as must their partisans among the Muslim philosophers, such as Avicenna and al-Farabi and their likes." He added that "None, however, of the Muslim philosophers engaged so much in transmitting Aristotle's lore as did the two men just mentioned. [...] The sum of what we regard as the authentic philosophy of Aristotle, as transmitted by al-Farabi and Avicenna, can be reduced to three parts: a part which must be branded as unbelief; a part which must be stigmatized as innovation; and a part which need not be repudiated at all."[67]

Argument for God's existence

Main article: Proof of the Truthful

Avicenna made an argument for the existence of God which would be known as the "Proof of the Truthful" (Arabic: burhan al-siddiqin). Avicenna argued that there must be a "necessary existent" (Arabic: wajib al-wujud), an entity that cannot not exist[68] and through a series of arguments, he identified it with the Islamic conception of God.[69] Present-day historian of philosophy Peter Adamson called this argument one of the most influential medieval arguments for God's existence, and Avicenna's biggest contribution to the history of philosophy.[68]

Al-Biruni correspondence

Correspondence between Avicenna (with his student Ahmad ibn 'Ali al-Ma'sumi) and Al-Biruni has survived in which they debated Aristotelian natural philosophy and the Peripatetic school. Abu Rayhan began by asking Avicenna eighteen questions, ten of which were criticisms of Aristotle's On the Heavens.[70]

Theology

Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic.[71] Avicenna's views on Islamic theology (and philosophy) were enormously influential, forming part of the core of the curriculum at Islamic religious schools until the 19th century.[72] Avicenna wrote a number of short treatises dealing with Islamic theology. These included treatises on the prophets (whom he viewed as "inspired philosophers"), and also on various scientific and philosophical interpretations of the Quran, such as how Quranic cosmology corresponds to his own philosophical system. In general these treatises linked his philosophical writings to Islamic religious ideas; for example, the body's afterlife.

There are occasional brief hints and allusions in his longer works, however, that Avicenna considered philosophy as the only sensible way to distinguish real prophecy from illusion. He did not state this more clearly because of the political implications of such a theory, if prophecy could be questioned, and also because most of the time he was writing shorter works which concentrated on explaining his theories on philosophy and theology clearly, without digressing to consider epistemological matters which could only be properly considered by other philosophers.[73]

Later interpretations of Avicenna's philosophy split into three different schools; those (such as al-Tusi) who continued to apply his philosophy as a system to interpret later political events and scientific advances; those (such as al-Razi) who considered Avicenna's theological works in isolation from his wider philosophical concerns; and those (such as al-Ghazali) who selectively used parts of his philosophy to support their own attempts to gain greater spiritual insights through a variety of mystical means. It was the theological interpretation championed by those such as al-Razi which eventually came to predominate in the madrasahs.[74]

Avicenna memorized the Quran by the age of ten, and as an adult, he wrote five treatises commenting on suras from the Quran. One of these texts included the Proof of Prophecies, in which he comments on several Quranic verses and holds the Quran in high esteem. Avicenna argued that the Islamic prophets should be considered higher than philosophers.[75]

Avicenna is generally understood to have been aligned with the Sunni Hanafi school of thought.[76][77] Avicenna studied Hanafi law, many of his notable teachers were Hanafi jurists, and he served under the Hanafi court of Ali ibn Mamun.[78][76] Avicenna said at an early age that he remained "unconvinced" by Ismaili missionary attempts to convert him.[76] Medieval historian Ẓahīr al-dīn al-Bayhaqī (d. 1169) also believed Avicenna to be a follower of the Brethren of Purity.[77]

Thought experiments

Main article: Floating man

While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "floating man"—literally falling man—a thought experiment to demonstrate human self-awareness and the substantiality and immateriality of the soul. Avicenna believed his "Floating Man" thought experiment demonstrated that the soul is a substance, and claimed humans cannot doubt their own consciousness, even in a situation that prevents all sensory data input. The thought experiment told its readers to imagine themselves created all at once while suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argued that, in this scenario, one would still have self-consciousness. Because it is conceivable that a person, suspended in air while cut off from sense experience, would still be capable of determining his own existence, the thought experiment points to the conclusions that the soul is a perfection, independent of the body, and an immaterial substance.[79] The conceivability of this "Floating Man" indicates that the soul is perceived intellectually, which entails the soul's separateness from the body. Avicenna referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. Following is an English translation of the argument:

One of us (i.e. a human being) should be imagined as having been created in a single stroke; created perfect and complete but with his vision obscured so that he cannot perceive external entities; created falling through air or a void, in such a manner that he is not struck by the firmness of the air in any way that compels him to feel it, and with his limbs separated so that they do not come in contact with or touch each other. Then contemplate the following: can he be assured of the existence of himself? He does not have any doubt in that his self exists, without thereby asserting that he has any exterior limbs, nor any internal organs, neither heart nor brain, nor any one of the exterior things at all; but rather he can affirm the existence of himself, without thereby asserting there that this self has any extension in space. Even if it were possible for him in that state to imagine a hand or any other limb, he would not imagine it as being a part of his self, nor as a condition for the existence of that self; for as you know that which is asserted is different from that which is not asserted and that which is inferred is different from that which is not inferred. Therefore the self, the existence of which has been asserted, is a unique characteristic, in as much that it is not as such the same as the body or the limbs, which have not been ascertained. Thus that which is ascertained (i.e. the self), does have a way of being sure of the existence of the soul as something other than the body, even something non-bodily; this he knows, this he should understand intuitively, if it is that he is ignorant of it and needs to be beaten with a stick [to realize it].

— Ibn Sina, Kitab Al-Shifa, On the Soul[62][80]

However, Avicenna posited the brain as the place where reason interacts with sensation. Sensation prepares the soul to receive rational concepts from the universal Agent Intellect. The first knowledge of the flying person would be "I am," affirming his or her essence. That essence could not be the body, obviously, as the flying person has no sensation. Thus, the knowledge that "I am" is the core of a human being: the soul exists and is self-aware.[81] Avicenna thus concluded that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. The body is unnecessary; in relation to it, the soul is its perfection.[82][83][84] In itself, the soul is an immaterial substance.[85]

Principal works

The Canon of Medicine

Main article: The Canon of Medicine
 
Canons of medicine book from Avicenna, Latin translation located at UT Health of San Antonio

Avicenna authored a five-volume medical encyclopedia: The Canon of Medicine (Al-Qanun fi't-Tibb). It was used as the standard medical textbook in the Islamic world and Europe up to the 18th century.[86][87] The Canon still plays an important role in Unani medicine.[88]

Liber Primus Naturalium

Avicenna considered whether events like rare diseases or disorders have natural causes.[89] He used the example of polydactyly to explain his perception that causal reasons exist for all medical events. This view of medical phenomena anticipated developments in the Enlightenment by seven centuries.[90]

The Book of Healing

Main article: The Book of Healing

Earth sciences

Avicenna wrote on Earth sciences such as geology in The Book of Healing.[91] While discussing the formation of mountains, he explained:

Either they are the effects of upheavals of the crust of the earth, such as might occur during a violent earthquake, or they are the effect of water, which, cutting itself a new route, has denuded the valleys, the strata being of different kinds, some soft, some hard ... It would require a long period of time for all such changes to be accomplished, during which the mountains themselves might be somewhat diminished in size.[91]

Philosophy of science

In the Al-Burhan (On Demonstration) section of The Book of Healing, Avicenna discussed the philosophy of science and described an early scientific method of inquiry. He discussed Aristotle's Posterior Analytics and significantly diverged from it on several points. Avicenna discussed the issue of a proper methodology for scientific inquiry and the question of "How does one acquire the first principles of a science?" He asked how a scientist would arrive at "the initial axioms or hypotheses of a deductive science without inferring them from some more basic premises?" He explained that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty". Avicenna then added two further methods for arriving at the first principles: the ancient Aristotelian method of induction (istiqra), and the method of examination and experimentation (tajriba). Avicenna criticized Aristotelian induction, arguing that "it does not lead to the absolute, universal, and certain premises that it purports to provide." In its place, he developed a "method of experimentation as a means for scientific inquiry."[92]

Logic

An early formal system of temporal logic was studied by Avicenna.[93] Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication.[94] Avicenna's work was further developed by Najm al-Dīn al-Qazwīnī al-Kātibī and became the dominant system of Islamic logic until modern times.[95][96] Avicennian logic also influenced several early European logicians such as Albertus Magnus[97] and William of Ockham.[98][99] Avicenna endorsed the law of non-contradiction proposed by Aristotle, that a fact could not be both true and false at the same time and in the same sense of the terminology used. He stated, "Anyone who denies the law of non-contradiction should be beaten and burned until he admits that to be beaten is not the same as not to be beaten, and to be burned is not the same as not to be burned."[100]

Physics

In mechanics, Avicenna, in The Book of Healing, developed a theory of motion, in which he made a distinction between the inclination (tendency to motion) and force of a projectile, and concluded that motion was a result of an inclination (mayl) transferred to the projectile by the thrower, and that projectile motion in a vacuum would not cease.[101] He viewed inclination as a permanent force whose effect is dissipated by external forces such as air resistance.[102]

The theory of motion presented by Avicenna was probably influenced by the 6th-century Alexandrian scholar John Philoponus. Avicenna's is a less sophisticated variant of the theory of impetus developed by Buridan in the 14th century. It is unclear if Buridan was influenced by Avicenna, or by Philoponus directly.[103]

In optics, Avicenna was among those who argued that light had a speed, observing that "if the perception of light is due to the emission of some sort of particles by a luminous source, the speed of light must be finite."[104] He also provided a wrong explanation of the rainbow phenomenon. Carl Benjamin Boyer described Avicenna's ("Ibn Sīnā") theory on the rainbow as follows:

Independent observation had demonstrated to him that the bow is not formed in the dark cloud but rather in the very thin mist lying between the cloud and the sun or observer. The cloud, he thought, serves as the background of this thin substance, much as a quicksilver lining is placed upon the rear surface of the glass in a mirror. Ibn Sīnā would change the place not only of the bow, but also of the color formation, holding the iridescence to be merely a subjective sensation in the eye.[105]

In 1253, a Latin text entitled Speculum Tripartitum stated the following regarding Avicenna's theory on heat:

Avicenna says in his book of heaven and earth, that heat is generated from motion in external things.[106]

Psychology

Avicenna's legacy in classical psychology is primarily embodied in the Kitab al-nafs parts of his Kitab al-shifa (The Book of Healing) and Kitab al-najat (The Book of Deliverance). These were known in Latin under the title De Anima (treatises "on the soul").[dubious – discuss] Notably, Avicenna develops what is called the Flying Man argument in the Psychology of The Cure I.1.7 as defence of the argument that the soul is without quantitative extension, which has an affinity with Descartes's cogito argument (or what phenomenology designates as a form of an "epoche").[82][83]

Avicenna's psychology requires that connection between the body and soul be strong enough to ensure the soul's individuation, but weak enough to allow for its immortality. Avicenna grounds his psychology on physiology, which means his account of the soul is one that deals almost entirely with the natural science of the body and its abilities of perception. Thus, the philosopher's connection between the soul and body is explained almost entirely by his understanding of perception; in this way, bodily perception interrelates with the immaterial human intellect. In sense perception, the perceiver senses the form of the object; first, by perceiving features of the object by our external senses. This sensory information is supplied to the internal senses, which merge all the pieces into a whole, unified conscious experience. This process of perception and abstraction is the nexus of the soul and body, for the material body may only perceive material objects, while the immaterial soul may only receive the immaterial, universal forms. The way the soul and body interact in the final abstraction of the universal from the concrete particular is the key to their relationship and interaction, which takes place in the physical body.[107]

The soul completes the action of intellection by accepting forms that have been abstracted from matter. This process requires a concrete particular (material) to be abstracted into the universal intelligible (immaterial). The material and immaterial interact through the Active Intellect, which is a "divine light" containing the intelligible forms.[108] The Active Intellect reveals the universals concealed in material objects much like the sun makes colour available to our eyes.

Other contributions

Astronomy and astrology

 
Skull of Avicenna, found in 1950 during construction of the new mausoleum

Avicenna wrote an attack on astrology titled Resāla fī ebṭāl aḥkām al-nojūm, in which he cited passages from the Quran to dispute the power of astrology to foretell the future.[109] He believed that each planet had some influence on the earth, but argued against astrologers being able to determine the exact effects.[110]

Avicenna's astronomical writings had some influence on later writers, although in general his work could be considered less developed than Alhazen or Al-Biruni. One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology.[111] He criticized Aristotle's view of the stars receiving their light from the Sun, stating that the stars are self-luminous, and believed that the planets are also self-luminous.[112] He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on 24 May 1032, but Avicenna did not give the date of his observation, and modern scholars have questioned whether he could have observed the transit from his location at that time; he may have mistaken a sunspot for Venus. He used his transit observation to help establish that Venus was, at least sometimes, below the Sun in Ptolemaic cosmology,[111] i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.[113][114]

He also wrote the Summary of the Almagest, (based on Ptolemy's Almagest), with an appended treatise "to bring that which is stated in the Almagest and what is understood from Natural Science into conformity". For example, Avicenna considers the motion of the solar apogee, which Ptolemy had taken to be fixed.[111]

Chemistry

Avicenna was first to derive the attar of flowers from distillation[115] and used steam distillation to produce essential oils such as rose essence, which he used as aromatherapeutic treatments for heart conditions.[116][117]

Unlike al-Razi, Avicenna explicitly disputed the theory of the transmutation of substances commonly believed by alchemists:

Those of the chemical craft know well that no change can be effected in the different species of substances, though they can produce the appearance of such change.[118]

Four works on alchemy attributed to Avicenna were translated into Latin as:[119]

  • Liber Aboali Abincine de Anima in arte Alchemiae
  • Declaratio Lapis physici Avicennae filio sui Aboali
  • Avicennae de congelatione et conglutinatione lapidum
  • Avicennae ad Hasan Regem epistola de Re recta

Liber Aboali Abincine de Anima in arte Alchemiae was the most influential, having influenced later medieval chemists and alchemists such as Vincent of Beauvais. However, Anawati argues (following Ruska) that the de Anima is a fake by a Spanish author. Similarly the Declaratio is believed not to be actually by Avicenna. The third work (The Book of Minerals) is agreed to be Avicenna's writing, adapted from the Kitab al-Shifa (Book of the Remedy).[119] Avicenna classified minerals into stones, fusible substances, sulfurs and salts, building on the ideas of Aristotle and Jabir.[120] The epistola de Re recta is somewhat less sceptical of alchemy; Anawati argues that it is by Avicenna, but written earlier in his career when he had not yet firmly decided that transmutation was impossible.[119]

Poetry

Almost half of Avicenna's works are versified.[121] His poems appear in both Arabic and Persian. As an example, Edward Granville Browne claims that the following Persian verses are incorrectly attributed to Omar Khayyám, and were originally written by Ibn Sīnā:[122]

Legacy

Classical Islamic civilization

Robert Wisnovsky, a scholar of Avicenna attached to McGill University, says that "Avicenna was the central figure in the long history of the rational sciences in Islam, particularly in the fields of metaphysics, logic and medicine" but that his works didn't only have an influence in these "secular" fields of knowledge alone, as "these works, or portions of them, were read, taught, copied, commented upon, quoted, paraphrased and cited by thousands of post-Avicennian scholars—not only philosophers, logicians, physicians and specialists in the mathematical or exact sciences, but also by those who specialized in the disciplines of ʿilm al-kalām (rational theology, but understood to include natural philosophy, epistemology and philosophy of mind) and usūl al-fiqh (jurisprudence, but understood to include philosophy of law, dialectic, and philosophy of language)."[124]

Middle Ages and Renaissance

 
Inside view of the Avicenna Mausoleum, designed by Hooshang Seyhoun in 1945–1950

As early as the 14th century when Dante Alighieri depicted him in Limbo alongside the virtuous non-Christian thinkers in his Divine Comedy such as Virgil, Averroes, Homer, Horace, Ovid, Lucan, Socrates, Plato and Saladin. Avicenna has been recognized by both East and West as one of the great figures in intellectual history. Johannes Kepler cites Avicenna's opinion when discussing the causes of planetary motions in Chapter 2 of Astronomia Nova.[125]

George Sarton, the author of The History of Science, described Avicenna as "one of the greatest thinkers and medical scholars in history"[126] and called him "the most famous scientist of Islam and one of the most famous of all races, places, and times". He was one of the Islamic world's leading writers in the field of medicine.

 
Avicenna at the sickbed, miniature by Walenty z Pilzna, Kraków (ca 1479-1480)

Along with Rhazes, Abulcasis, Ibn al-Nafis and al-Ibadi, Avicenna is considered an important compiler of early Muslim medicine. He is remembered in the Western history of medicine as a major historical figure who made important contributions to medicine and the European Renaissance. His medical texts were unusual in that where controversy existed between Galen and Aristotle's views on medical matters (such as anatomy), he preferred to side with Aristotle, where necessary updating Aristotle's position to take into account post-Aristotelian advances in anatomical knowledge.[127] Aristotle's dominant intellectual influence among medieval European scholars meant that Avicenna's linking of Galen's medical writings with Aristotle's philosophical writings in the Canon of Medicine (along with its comprehensive and logical organisation of knowledge) significantly increased Avicenna's importance in medieval Europe in comparison to other Islamic writers on medicine. His influence following translation of the Canon was such that from the early fourteenth to the mid-sixteenth centuries he was ranked with Hippocrates and Galen as one of the acknowledged authorities, princeps medicorum ("prince of physicians").[128]

Modern reception

 
A monument to Avicenna in Qakh (city), Azerbaijan
 
Image of Avicenna on the Tajikistani somoni

Institutions in a variety of counties have been named after Avicenna in honour of his scientific accomplishments, including the Avicenna Mausoleum and Museum, Bu-Ali Sina University, Avicenna Research Institute and Ibn Sina Academy of Medieval Medicine and Sciences.[129] There is also a crater on the Moon named Avicenna.

The Avicenna Prize, established in 2003, is awarded every two years by UNESCO and rewards individuals and groups for their achievements in the field of ethics in science.[130]

 
The statue of Avicenna in United Nations Office in Vienna as a part of the Persian Scholars Pavilion donated by Iran

The Avicenna Directories (2008–15; now the World Directory of Medical Schools) list universities and schools where doctors, public health practitioners, pharmacists and others, are educated. The original project team stated:

"Why Avicenna? Avicenna ... was ... noted for his synthesis of knowledge from both east and west. He has had a lasting influence on the development of medicine and health sciences. The use of Avicenna's name symbolises the worldwide partnership that is needed for the promotion of health services of high quality."[131]

In June 2009, Iran donated a "Persian Scholars Pavilion" to the United Nations Office in Vienna. It now sits in the Vienna International Center.[132]

In popular culture

The 1982 Soviet film Youth of Genius (Russian: Юность гения, romanized: Yunost geniya) by Elyor Ishmukhamedov [ru] recounts Avicenna's younger years. The film is set in Bukhara at the turn of the millennium.[133]

In Louis L'Amour's 1985 historical novel The Walking Drum, Kerbouchard studies and discusses Avicenna's The Canon of Medicine.

In his book The Physician (1988) Noah Gordon tells the story of a young English medical apprentice who disguises himself as a Jew to travel from England to Persia and learn from Avicenna, the great master of his time. The novel was adapted into a feature film, The Physician, in 2013. Avicenna was played by Ben Kingsley.

List of works

The treatises of Avicenna influenced later Muslim thinkers in many areas including theology, philology, mathematics, astronomy, physics and music. His works numbered almost 450 volumes on a wide range of subjects, of which around 240 have survived. In particular, 150 volumes of his surviving works concentrate on philosophy and 40 of them concentrate on medicine.[10] His most famous works are The Book of Healing, and The Canon of Medicine.

Avicenna wrote at least one treatise on alchemy, but several others have been falsely attributed to him. His Logic, Metaphysics, Physics, and De Caelo, are treatises giving a synoptic view of Aristotelian doctrine,[134] though Metaphysics demonstrates a significant departure from the brand of Neoplatonism known as Aristotelianism in Avicenna's world; Arabic philosophers[who?][year needed] have hinted at the idea that Avicenna was attempting to "re-Aristotelianise" Muslim philosophy in its entirety, unlike his predecessors, who accepted the conflation of Platonic, Aristotelian, Neo- and Middle-Platonic works transmitted into the Muslim world.

The Logic and Metaphysics have been extensively reprinted, the latter, e.g., at Venice in 1493, 1495 and 1546. Some of his shorter essays on medicine, logic, etc., take a poetical form (the poem on logic was published by Schmoelders in 1836).[135] Two encyclopedic treatises, dealing with philosophy, are often mentioned. The larger, Al-Shifa' (Sanatio), exists nearly complete in manuscript in the Bodleian Library and elsewhere; part of it on the De Anima appeared at Pavia (1490) as the Liber Sextus Naturalium, and the long account of Avicenna's philosophy given by Muhammad al-Shahrastani seems to be mainly an analysis, and in many places a reproduction, of the Al-Shifa'. A shorter form of the work is known as the An-najat (Liberatio). The Latin editions of part of these works have been modified by the corrections which the monastic editors confess that they applied. There is also a حكمت مشرقيه (hikmat-al-mashriqqiyya, in Latin Philosophia Orientalis), mentioned by Roger Bacon, the majority of which is lost in antiquity, which according to Averroes was pantheistic in tone.[134]

Avicenna's works further include:[136][137]

  • Sirat al-shaykh al-ra'is (The Life of Avicenna), ed. and trans. WE. Gohlman, Albany, NY: State University of New York Press, 1974. (The only critical edition of Avicenna's autobiography, supplemented with material from a biography by his student Abu 'Ubayd al-Juzjani. A more recent translation of the Autobiography appears in D. Gutas, Avicenna and the Aristotelian Tradition: Introduction to Reading Avicenna's Philosophical Works, Leiden: Brill, 1988; second edition 2014.)[136]
  • Al-isharat wa al-tanbihat (Remarks and Admonitions), ed. S. Dunya, Cairo, 1960; parts translated by S.C. Inati, Remarks and Admonitions, Part One: Logic, Toronto, Ont.: Pontifical Institute for Mediaeval Studies, 1984, and Ibn Sina and Mysticism, Remarks and Admonitions: Part 4, London: Kegan Paul International, 1996.[136]
  • Al-Qanun fi'l-tibb (The Canon of Medicine), ed. I. a-Qashsh, Cairo, 1987. (Encyclopedia of medicine.)[136] manuscript,[138][139] Latin translation, Flores Avicenne,[140] Michael de Capella, 1508,[141] Modern text.[142] Ahmed Shawkat Al-Shatti, Jibran Jabbur.[143]
  • Risalah fi sirr al-qadar (Essay on the Secret of Destiny), trans. G. Hourani in Reason and Tradition in Islamic Ethics, Cambridge: Cambridge University Press, 1985.[136]
  • Danishnama-i 'ala'i (The Book of Scientific Knowledge), ed. and trans. P. Morewedge, The Metaphysics of Avicenna, London: Routledge and Kegan Paul, 1973.[136]
  • Kitab al-Shifa' (The Book of Healing). (Avicenna's major work on philosophy. He probably began to compose al-Shifa' in 1014, and completed it in 1020.) Critical editions of the Arabic text have been published in Cairo, 1952–83, originally under the supervision of I. Madkour.[136]
  • Kitab al-Najat (The Book of Salvation), trans. F. Rahman, Avicenna's Psychology: An English Translation of Kitab al-Najat, Book II, Chapter VI with Historical-philosophical Notes and Textual Improvements on the Cairo Edition, Oxford: Oxford University Press, 1952. (The psychology of al-Shifa'.) (Digital version of the Arabic text)
  • Risala fi'l-Ishq (A Treatise on Love). Translated by Emil L. Fackenheim.

Persian works

Avicenna's most important Persian work is the Danishnama-i 'Alai (دانشنامه علائی, "the Book of Knowledge for [Prince] 'Ala ad-Daulah"). Avicenna created new scientific vocabulary that had not previously existed in Persian. The Danishnama covers such topics as logic, metaphysics, music theory and other sciences of his time. It has been translated into English by Parwiz Morewedge in 1977.[144] The book is also important in respect to Persian scientific works.

Andar Danesh-e Rag (اندر دانش رگ, "On the Science of the Pulse") contains nine chapters on the science of the pulse and is a condensed synopsis.

Persian poetry from Avicenna is recorded in various manuscripts and later anthologies such as Nozhat al-Majales.

See also

Namesakes of Ibn Sina

References

Citations

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    يجب أن يتوهم الواحد منا كأنه خلق دفعةً وخلق كاملاً لكنه حجب بصره عن مشاهدة الخارجات وخلق يهوى في هواء أو خلاء هوياً لا يصدمه فيه قوام الهواء صدماً ما يحوج إلى أن يحس وفرق بين أعضائه فلم تتلاق ولم تتماس ثم يتأمل هل أنه يثبت وجود ذاته ولا يشكك في إثباته لذاته موجوداً ولا يثبت مع ذلك طرفاً من أعضائه ولا باطناً من أحشائه ولا قلباً ولا دماغاً ولا شيئاً من الأشياء من خارج بل كان يثبت ذاته ولا يثبت لها طولاً ولا عرضاً ولا عمقاً ولو أنه أمكنه في تلك الحالة أن يتخيل يداً أو عضواً آخر لم يتخيله جزء من ذاته ولا شرطاً في ذاته وأنت تعلم أن المثبت غير الذي لم يثبت والمقربه غير الذي لم يقربه فإذن للذات التي أثبت وجودها خاصية على أنها هو بعينه غير جسمه وأعضائه التي لم تثبت فإذن المثبت له سبيل إلى أن يثبته على وجود النفس شيئاً غير الجسم بل غير جسم وأنه عارف به مستشعر له وإن كان ذاهلاً عنه يحتاج إلى أن يقرع عصاه.

    — Ibn Sina, Kitab Al-Shifa, On the Soul
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  107. ^ Avicenna (1952). F. Rahman (ed.). Avicenna's Psychology. An English translation of Kitāb al-Najāt, Book II, Chapter VI, with Historico-Philosophical Notes and Textual Improvements on the Cairo edition. London: Oxford University Press, Geoffrey Cumberlege. p. 41.
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  118. ^ Robert Briffault (1938). The Making of Humanity, p. 196–197.
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  123. ^ Gabrieli, F. (1950). Avicenna's Millenary. East and West, 1(2), 87–92.
  124. ^ Robert Wisnovsky, "Indirect Evidence for Establishing the Text of the Shifā" in Oriens, volume 40, issue 2 (2012), pp. 257–258
  125. ^ Johannes Kepler, New Astronomy, translated by William H. Donahue, Cambridge: Cambridge Univ. Pr., 1992. ISBN 0-521-30131-9
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  131. ^ "Educating health professionals: the Avicenna project" The Lancet, March 2008. Volume 371 pp. 966–967.
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Sources

Further reading

Encyclopedic articles

Primary literature

  • For an old list of other extant works, C. Brockelmann's Geschichte der arabischen Litteratur (Weimar 1898), vol. i. pp. 452–458. (XV. W.; G. W. T.)
  • For a current list of his works see A. Bertolacci (2006) and D. Gutas (2014) in the section "Philosophy".
  • Avicenna (2005). The Metaphysics of The Healing. A parallel English-Arabic text translation. Michael E. Marmura (trans.) (1 ed.). Brigham Young University. ISBN 978-0-934893-77-0.
  • Avicenna (1999). The Canon of Medicine (al-Qānūn fī'l-ṭibb), vol. 1. Laleh Bakhtiar (ed.), Oskar Cameron Gruner (trans.), Mazhar H. Shah (trans.). Great Books of the Islamic World. ISBN 978-1-871031-67-6.
  • Avicenne: Réfutation de l'astrologie. Edition et traduction du texte arabe, introduction, notes et lexique par Yahya Michot. Préface d'Elizabeth Teissier (Beirut-Paris: Albouraq, 2006) ISBN 2-84161-304-6.
  • William E. Gohlam (ed.), The Life of Ibn Sina. A Critical Edition and Annotated Translation, Albany, State of New York University Press, 1974.
  • For Ibn Sina's life, see Ibn Khallikan's Biographical Dictionary, translated by de Slane (1842); F. Wüstenfeld's Geschichte der arabischen Aerzte und Naturforscher (Göttingen, 1840).
  • Madelung, Wilferd and Toby Mayer (ed. and tr.), Struggling with the Philosopher: A Refutation of Avicenna's Metaphysics. A New Arabic Edition and English Translation of Shahrastani's Kitab al-Musara'a.

Secondary literature

This is, on the whole, an informed and good account of the life and accomplishments of one of the greatest influences on the development of thought both Eastern and Western. ... It is not as philosophically thorough as the works of D. Saliba, A.M. Goichon, or L. Gardet, but it is probably the best essay in English on this important thinker of the Middle Ages. (Julius R. Weinberg, The Philosophical Review, Vol. 69, No. 2, Apr. 1960, pp. 255–259)
This is a distinguished work which stands out from, and above, many of the books and articles which have been written in this century on Avicenna (Ibn Sīnā) (980–1037). It has two main features on which its distinction as a major contribution to Avicennan studies may be said to rest: the first is its clarity and readability; the second is the comparative approach adopted by the author. ... (Ian Richard Netton, Journal of the Royal Asiatic Society, Third Series, Vol. 4, No. 2, July 1994, pp. 263–264)
  • Gutas, Dimitri (1987). "Avicenna's maḏhab, with an Appendix on the question of his date of birth". Quaderni di Studi Arabi. 5–6: 323–336.
  • Y.T. Langermann (ed.), Avicenna and his Legacy. A Golden Age of Science and Philosophy, Brepols Publishers, 2010, ISBN 978-2-503-52753-6
  • For a new understanding of his early career, based on a newly discovered text, see also: Michot, Yahya, Ibn Sînâ: Lettre au vizir Abû Sa'd. Editio princeps d'après le manuscrit de Bursa, traduction de l'arabe, introduction, notes et lexique (Beirut-Paris: Albouraq, 2000) ISBN 2-84161-150-7.
  • Strohmaier, Gotthard (2006). Avicenna (in German). C.H. Beck. ISBN 978-3-406-54134-6.
This German publication is both one of the most comprehensive general introductions to the life and works of the philosopher and physician Avicenna (Ibn Sīnā, d. 1037) and an extensive and careful survey of his contribution to the history of science. Its author is a renowned expert in Greek and Arabic medicine who has paid considerable attention to Avicenna in his recent studies. ... (Amos Bertolacci, Isis, Vol. 96, No. 4, December 2005, p. 649)
  • Rahman, Hakim Syed Zillur. Resalah Judiya of Ibn Sina (First edition 1971), Literary Research Unit, CCRIH, Aligarh Muslim University, Aligarh; (Second edition 1981) Central Council for Research in Unani Medicine, Govt. of India, New Delhi; (Fourth edition 1999), Central Council for Research in Unani Medicine, Govt. of India, New Delhi.
  • Rahman, Hakim Syed Zillur (1996). AI-Advia al-Qalbia of Ibn Sina. Publication Division, Aligarh Muslim University, Aligarh.
  • Rahman, Hakim Syed Zillur. Ilmul Amraz of Ibn Sina (First edition 1969), Tibbi Academy, Delhi (Second edition 1990), (Third edition 1994), Tibbi Academy, Aligarh.
  • Hakim Syed Zillur Rahman (1986). Qanoon lbn Sina Aur Uskey Shareheen wa Mutarjemeen. Publication Division, Aligarh Muslim University, Aligarh.
  • Rahman, Hakim Syed Zillur (1986), Qānūn-i ibn-i Sīnā aur us ke shārḥīn va mutarajimīn, ʻAlīgaṛh: Pablīkeshan Dīvīzan, Muslim Yūnīvarsiṭī, OL 1374509M
  • Hakim Syed Zillur Rahman (2004). Qanun Ibn Sina and its Translation and Commentators (Persian Translation; 203pp). Society for the Appreciation of Cultural Works and Dignitaries, Tehran, Iran.
  • Shaikh al Rais Ibn Sina (Special number) 1958–59, Ed. Hakim Syed Zillur Rahman, Tibbia College Magazine, Aligarh Muslim University, Aligarh, India.

Medicine

Philosophy

  • Amos Bertolacci, The Reception of Aristotle's Metaphysics in Avicenna's Kitab al-Sifa'. A Milestone of Western Metaphysical Thought, Leiden: Brill 2006, (Appendix C contains an Overview of the Main Works by Avicenna on Metaphysics in Chronological Order).
  • Dimitri Gutas, Avicenna and the Aristotelian Tradition: Introduction to Reading Avicenna's Philosophical Works, Leiden, Brill 2014, second revised and expanded edition (first edition: 1988), including an inventory of Avicenna' Authentic Works.
  • Andreas Lammer: The Elements of Avicenna's Physics. Greek Sources and Arabic Innovations. Scientia graeco-arabica 20. Berlin / Boston: Walter de Gruyter, 2018.
  • Jon McGinnis and David C. Reisman (eds.) Interpreting Avicenna: Science and Philosophy in Medieval Islam: Proceedings of the Second Conference of the Avicenna Study Group, Leiden: Brill, 2004.
  • (in French) Michot, Jean R., La destinée de l'homme selon Avicenne, Louvain: Aedibus Peeters, 1986, ISBN 978-90-6831-071-9.
  • Nader El-Bizri, The Phenomenological Quest between Avicenna and Heidegger, Binghamton, N.Y.: Global Publications SUNY, 2000 (reprinted by SUNY Press in 2014 with a new Preface).
  • Nader El-Bizri, "Avicenna and Essentialism," Review of Metaphysics, Vol. 54 (June 2001), pp. 753–778.
  • Nader El-Bizri, "Avicenna's De Anima between Aristotle and Husserl," in The Passions of the Soul in the Metamorphosis of Becoming, ed. Anna-Teresa Tymieniecka, Dordrecht: Kluwer, 2003, pp. 67–89.
  • Nader El-Bizri, "Being and Necessity: A Phenomenological Investigation of Avicenna's Metaphysics and Cosmology," in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm, ed. Anna-Teresa Tymieniecka, Dordrecht: Kluwer, 2006, pp. 243–261.
  • Nader El-Bizri, 'Ibn Sīnā's Ontology and the Question of Being', Ishrāq: Islamic Philosophy Yearbook 2 (2011), 222–237
  • Nader El-Bizri, 'Philosophising at the Margins of 'Sh'i Studies': Reflections on Ibn Sīnā's Ontology', in The Study of Sh'i Islam. History, Theology and Law, eds. F. Daftary and G. Miskinzoda (London: I.B. Tauris, 2014), pp. 585–597.
  • Reisman, David C. (ed.), Before and After Avicenna: Proceedings of the First Conference of the Avicenna Study Group, Leiden: Brill, 2003.

External links

May 20, 2023
avicenna, crater, crater, sīnā, redirects, here, confused, with, sina, sina, peak, sina, persian, ابن, سینا, june, 1037, commonly, known, west, ɑː, polymath, regarded, most, significant, physicians, astronomers, philosophers, writers, islamic, golden, father, . For the crater see Avicenna crater Ibn Sina redirects here Not to be confused with Ali Sina or Ibn Sina Peak Ibn Sina Persian ابن سینا 980 June 1037 CE commonly known in the West as Avicenna ˌ ae v ɪ ˈ s ɛ n e ˌ ɑː v ɪ was a polymath who is regarded as one of the most significant physicians astronomers philosophers and writers of the Islamic Golden Age 4 and the father of early modern medicine 5 6 7 8 Sajjad H Rizvi has called Avicenna arguably the most influential philosopher of the pre modern era 9 He was a Muslim Peripatetic philosopher influenced by Greek Aristotelian philosophy Of the 450 works he is believed to have written around 240 have survived including 150 on philosophy and 40 on medicine 10 AvicennaIbn Sinaابن سیناPortrait of Avicenna on an Iranian postage stampBorn980Afshana Transoxiana Samanid EmpireDied22 June 1037 1037 06 22 aged 56 57 1 Hamadan Kakuyid dynastyMonumentsAvicenna MausoleumOther namesSharaf al Mulk شرف الملك Hujjat al Haq حجة الحق al Sheikh al Ra is الشيخ الرئيس Ibn Sino Abu Ali Abdulloh Ibn Sino Bu Ali Sina بو علی سینا Philosophy careerNotable workThe Book of Healing The Canon of MedicineEraIslamic Golden AgeRegionMiddle Eastern philosophy Persian philosophySchoolAristotelianism AvicennismMain interestsMedicineAromatherapy Philosophy and logic Kalam Islamic theology SciencePoetryInfluences HippocratesAristotleGalenNeoplatonismal FarabiRhazesAl Birunial MasihiAbul Hasan HankariInfluenced Al BiruniOmar KhayyamAl GhazaliIbn RushdShahab al Din SuhrawardiTusiIbn al NafisIbn TufailRene DescartesAlbertus MagnusMaimonidesDuns Scotus 2 AquinasWilliam of OckhamAbu Ubayd al JuzjaniEnlightenment philosophersHossein Nasr 3 This article contains Persian text Without proper rendering support you may see question marks boxes or other symbols His most famous works are The Book of Healing a philosophical and scientific encyclopedia and The Canon of Medicine a medical encyclopedia 11 12 13 which became a standard medical text at many medieval universities 14 and remained in use as late as 1650 15 Besides philosophy and medicine Avicenna s corpus includes writings on astronomy alchemy geography and geology psychology Islamic theology logic mathematics physics and works of poetry 16 Contents 1 Name 2 Circumstances 3 Biography 3 1 Early life and education 3 2 Career 3 2 1 In Bukhara and Gurganj 3 2 2 In Gurgan 3 2 3 In Ray and Hamadan 3 2 4 In Isfahan 4 Philosophy 4 1 Metaphysical doctrine 4 2 Argument for God s existence 4 3 Al Biruni correspondence 4 4 Theology 4 5 Thought experiments 5 Principal works 5 1 The Canon of Medicine 5 2 Liber Primus Naturalium 5 3 The Book of Healing 5 3 1 Earth sciences 5 3 2 Philosophy of science 5 3 3 Logic 5 3 4 Physics 5 3 5 Psychology 6 Other contributions 6 1 Astronomy and astrology 6 2 Chemistry 6 3 Poetry 7 Legacy 7 1 Classical Islamic civilization 7 2 Middle Ages and Renaissance 7 3 Modern reception 7 3 1 In popular culture 8 List of works 8 1 Persian works 9 See also 9 1 Namesakes of Ibn Sina 10 References 10 1 Citations 10 2 Sources 11 Further reading 11 1 Encyclopedic articles 11 2 Primary literature 11 3 Secondary literature 11 4 Medicine 11 5 Philosophy 12 External linksNameAvicenna is a Latin corruption of the Arabic patronym Ibn Sina ابن سينا 17 meaning Son of Sina However Avicenna was not the son but the great great grandson of a man named Sina 18 His formal Arabic name was Abu ʿAli al Ḥusayn bin ʿAbdullah ibn al Ḥasan bin ʿAli bin Sina al Balkhi al Bukhari أبو علي الحسين بن عبد الله بن الحسن بن علي بن سينا البلخي البخاري 19 20 CircumstancesAvicenna created an extensive corpus of works during what is commonly known as the Islamic Golden Age in which the translations of Byzantine Greco Roman Persian and Indian texts were studied extensively Greco Roman Mid and Neo Platonic and Aristotelian texts translated by the Kindi school were commented redacted and developed substantially by Islamic intellectuals who also built upon Persian and Indian mathematical systems astronomy algebra trigonometry and medicine 21 The Samanid dynasty in the eastern part of Persia Greater Khorasan and Central Asia as well as the Buyid dynasty in the western part of Persia and Iraq provided a thriving atmosphere for scholarly and cultural development Under the Samanids Bukhara rivaled Baghdad as a cultural capital of the Islamic world 22 There Avicenna had access to the great libraries of Balkh Khwarezm Gorgan Rey Isfahan and Hamadan Various texts such as the Ahd with Bahmanyar show that Avicenna debated philosophical points with the greatest scholars of the time Aruzi Samarqandi describes how before Avicenna left Khwarezm he had met Al Biruni a famous scientist and astronomer Abu Nasr Iraqi a renowned mathematician Abu Sahl Masihi a respected philosopher and Abu al Khayr Khammar a great physician The study of the Quran and the Hadith also thrived and Islamic philosophy fiqh and theology kalaam were all further developed by Avicenna and his opponents at this time BiographyEarly life and education Avicenna was born in c 980 in the village of Afshana in Transoxiana to a family of Persian stock 23 The village was near the Samanid capital of Bukhara which was his mother s hometown 24 His father Abd Allah was a native of the city of Balkh in Tukharistan 25 An official of the Samanid bureaucracy he had served as the governor of a village of the royal estate of Harmaytan near Bukhara during the reign of Nuh II r 976 997 25 Avicenna also had a younger brother A few years later the family settled in Bukhara a center of learning which attracted many scholars It was there that Avicenna was educated which early on was seemingly administered by his father 26 27 28 Although both Avicenna s father and brother had converted to Ismailism he himself did not follow the faith 29 30 He was instead an adherent of the Sunni Hanafi school which was also followed by the Samanids 31 Avicenna was first schooled in the Quran and literature and by the age of 10 he had memorized the entire Quran 27 He was later sent by his father to an Indian greengrocer who taught him arithmetic 32 Afterwards he was schooled in Jurisprudence by the Hanafi jurist Ismail al Zahid Some time later Avicenna s father invited the physician and philosopher Abu Abdallah al Natili to their house to educate Avicenna 27 28 Together they studied the Isagoge of Porphyry died 305 and possibly the Categories of Aristotle died 322 BC as well After Avicenna had read the Almagest of Ptolemy died 170 and Euclid s Elements Natili told him to continue his research independently 28 By the time Avicenna was eighteen he was well educated in Greek sciences Although Avicenna only mentions Natili as his teacher in his autobiography he most likely had other teachers as well such as the physicians Abu Mansur Qumri and Abu Sahl al Masihi 26 32 Career In Bukhara and Gurganj Map of Khurasan and Transoxiana At the age of seventeen Avicenna was made a physician of Nuh II By the time Avicenna was at least 21 years old his father died He was subsequently given an administrative post possibly succeeding his father as the governor of Harmaytan Avicenna later moved to Gurganj the capital of Khwarazm which he reports that he did due to necessity The date he went to the place is uncertain as he reports that he served the Khwarazmshah ruler of the region the Ma munid Abu al Hasan Ali The latter ruled from 997 to 1009 which indicates that Avicenna moved sometime during that period He may have moved in 999 the year which the Samanid state fell after the Turkic Qarakhanids captured Bukhara and imprisoned the Samanid ruler Abd al Malik II Due to his high position and strong connection with the Samanids Avicenna may have found himself in an unfavorable position after the fall of his suzerain 26 It was through the minister of Gurganj Abu l Husayn as Sahi a patron of Greek sciences that Avicenna entered into the service of Abu al Hasan Ali 33 Under the Ma munids Gurganj became a centre of learning attracting many prominent figures such as Avicenna and his former teacher Abu Sahl al Masihi the mathematician Abu Nasr Mansur the physician Ibn al Khammar and the philologist al Tha alibi 34 35 In Gurgan Avicenna later moved due to necessity once more in 1012 this time to the west There he travelled through the Khurasani cities of Nasa Abivard Tus Samangan and Jajarm He was planning to visit the ruler of the city of Gurgan the Ziyarid Qabus r 977 981 997 1012 a cultivated patron of writing whose court attracted many distinguished poets and scholars However when Avicenna eventually arrived he discovered that the ruler had been dead since the winter of 1013 26 36 Avicenna then left Gurgan for Dihistan but returned after becoming ill There he met Abu Ubayd al Juzjani died 1070 who became his pupil and companion 26 37 Avicenna stayed briefly in Gurgan reportedly serving Qabus son and successor Manuchihr r 1012 1031 and resided in the house of a patron 26 In Ray and Hamadan Coin of Majd al Dawla r 997 1029 the amir ruler of the Buyid branch of Ray In c 1014 Avicenna went to the city of Ray where he entered into the service of the Buyid amir ruler Majd al Dawla r 997 1029 and his mother Sayyida Shirin the de facto ruler of the realm There he served as the physician at the court treating Majd al Dawla who was suffering from melancholia Avicenna reportedly later served as the business manager of Sayyida Shirin in Qazvin and Hamadan though details regarding this tenure are unclear 26 38 During this period Avicenna finished his Canon of Medicine and started writing his Book of Healing 38 In 1015 during Avicenna s stay in Hamadan he participated in a public debate as was custom for newly arrived scholars in western Iran at that time The purpose of the debate was to examine one s reputation against a prominent local resident 39 The person whom Avicenna debated against was Abu l Qasim al Kirmani a member of the school of philosophers of Baghdad 40 The debate became heated resulting in Avicenna accusing Abu l Qasim of lack of basic knowledge in logic while Abu l Qasim accused Avicenna of impoliteness 39 After the debate Avicenna sent a letter to the Baghdad Peripatetics asking if Abu l Qasim s claim that he shared the same opinion as them was true Abu l Qasim later retaliated by writing a letter to an unknown person in which he made accusations so serious that Avicenna wrote to a deputy of Majd al Dawla named Abu Sa d to investigate the matter The accusation made towards Avicenna may have been the same as he had received earlier in which he was accused by the people of Hamadan of copying the stylistic structures of the Quran in his Sermons on Divine Unity 41 The seriousness of this charge in the words of the historian Peter Adamson cannot be underestimated in the larger Muslim culture 42 Not long afterwards Avicenna shifted his allegiance to the rising Buyid amir Shams al Dawla the younger brother of Majd al Dawla which Adamson suggests was due to Abu l Qasim also working under Sayyida Shirin 43 44 Avicenna had been called upon by Shams al Dawla to treat him but after the latters campaign in the same year against his former ally the Annazid ruler Abu Shawk r 1010 1046 he forced Avicenna to become his vizier 45 Although Avicenna would sometimes clash with Shams al Dawla s troops he remained vizier until the latter died of colic in 1021 Avicenna was asked by Shams al Dawla s son and successor Sama al Dawla r 1021 1023 to stay as vizier but instead went into hiding with his patron Abu Ghalib al Attar to wait for better opportunities to emerge It was during this period that Avicenna was secretly in contact with Ala al Dawla Muhammad r 1008 1041 the Kakuyid ruler of Isfahan and uncle of Sayyida Shirin 26 46 47 It was during his stay at Attar s home that Avicenna completed his Book of Healing writing 50 pages a day 48 The Buyid court in Hamadan particularly the Kurdish vizier Taj al Mulk suspected Avicenna of correspondence with Ala al Dawla and as result had the house of Attar ransacked and Avicenna imprisoned in the fortress of Fardajan outside Hamadan Juzjani blames one of Avicenna s informers for his capture Avicenna was imprisoned for four months until Ala al Dawla captured Hamadan thus putting an end to Sama al Dawla s reign 26 49 In Isfahan Coin of Ala al Dawla Muhammad r 1008 1041 the Kakuyid ruler of Isfahan Avicenna was subsequently released and went to Isfahan where he was well received by Ala al Dawla In the words of Juzjani the Kakuyid ruler gave Avicenna the respect and esteem which someone like him deserved 26 Adamson also says that Avicenna s service under Ala al Dawla proved to be the most stable period of his life 50 Avicenna served as the advisor if not vizier of Ala al Dawla accompanying him in many of his military expeditions and travels 26 50 Avicenna dedicated two Persian works to him a philosophical treatise named Danish nama yi Ala i Book of Science for Ala and a medical treatise about the pulse 51 The Mausoleum of Avicenna Hamadan Iran During the brief occupation of Isfahan by the Ghaznavids in January 1030 Avicenna and Ala al Dawla relocated to the southwestern Iranian region of Khuzistan where they stayed until the death of the Ghaznavid ruler Mahmud r 998 1030 which occurred two months later It was seemingly when Avicenna returned to Isfahan that he started writing his Pointers and Reminders 52 In 1037 while Avicenna was accompanying Ala al Dawla to a battle near Isfahan he was hit by a severe colic which he had been constantly suffering from throughout his life He died shortly afterwards in Hamadan where he was buried 53 PhilosophyAvicenna wrote extensively on early Islamic philosophy especially the subjects logic ethics and metaphysics including treatises named Logic and Metaphysics Most of his works were written in Arabic then the language of science in the Middle East and some in Persian Of linguistic significance even to this day are a few books that he wrote in nearly pure Persian language particularly the Danishnamah yi Ala Philosophy for Ala ad Dawla Avicenna s commentaries on Aristotle often criticized the philosopher 54 encouraging a lively debate in the spirit of ijtihad Avicenna s Neoplatonic scheme of emanations became fundamental in the Kalam school of theological discourse in the 12th century 55 His Book of Healing became available in Europe in partial Latin translation some fifty years after its composition under the title Sufficientia and some authors have identified a Latin Avicennism as flourishing for some time paralleling the more influential Latin Averroism but suppressed by the Parisian decrees of 1210 and 1215 56 Avicenna s psychology and theory of knowledge influenced William of Auvergne Bishop of Paris 57 and Albertus Magnus 57 while his metaphysics influenced the thought of Thomas Aquinas 57 Metaphysical doctrine This section may be too technical for most readers to understand Please help improve it to make it understandable to non experts without removing the technical details January 2014 Learn how and when to remove this template message Early Islamic philosophy and Islamic metaphysics imbued as it is with Islamic theology distinguishes between essence and existence more clearly than Aristotelianism Whereas existence is the domain of the contingent and the accidental essence endures within a being beyond the accidental The philosophy of Avicenna particularly that part relating to metaphysics owes much to al Farabi The search for a definitive Islamic philosophy separate from Occasionalism can be seen in what is left of his work Following al Farabi s lead Avicenna initiated a full fledged inquiry into the question of being in which he distinguished between essence Mahiat and existence Wujud He argued that the fact of existence cannot be inferred from or accounted for by the essence of existing things and that form and matter by themselves cannot interact and originate the movement of the universe or the progressive actualization of existing things Existence must therefore be due to an agent cause that necessitates imparts gives or adds existence to an essence To do so the cause must be an existing thing and coexist with its effect 58 Avicenna s consideration of the essence attributes question may be elucidated in terms of his ontological analysis of the modalities of being namely impossibility contingency and necessity Avicenna argued that the impossible being is that which cannot exist while the contingent in itself mumkin bi dhatihi has the potentiality to be or not to be without entailing a contradiction When actualized the contingent becomes a necessary existent due to what is other than itself wajib al wujud bi ghayrihi Thus contingency in itself is potential beingness that could eventually be actualized by an external cause other than itself The metaphysical structures of necessity and contingency are different Necessary being due to itself wajib al wujud bi dhatihi is true in itself while the contingent being is false in itself and true due to something else other than itself The necessary is the source of its own being without borrowed existence It is what always exists 59 60 The Necessary exists due to Its Self and has no quiddity essence mahiyya other than existence wujud Furthermore It is One wahid ahad 61 since there cannot be more than one Necessary Existent due to Itself without differentia fasl to distinguish them from each other Yet to require differentia entails that they exist due to themselves as well as due to what is other than themselves and this is contradictory However if no differentia distinguishes them from each other then there is no sense in which these Existents are not one and the same 62 Avicenna adds that the Necessary Existent due to Itself has no genus jins nor a definition hadd nor a counterpart nadd nor an opposite did and is detached bari from matter madda quality kayf quantity kam place ayn situation wad and time waqt 63 64 65 Avicenna s theology on metaphysical issues ilahiyyat has been criticized by some Islamic scholars among them al Ghazali Ibn Taymiyya and Ibn al Qayyim 66 page needed While discussing the views of the theists among the Greek philosophers namely Socrates Plato and Aristotle in Al Munqidh min ad Dalal Deliverance from Error al Ghazali noted that the Greek philosophers must be taxed with unbelief as must their partisans among the Muslim philosophers such as Avicenna and al Farabi and their likes He added that None however of the Muslim philosophers engaged so much in transmitting Aristotle s lore as did the two men just mentioned The sum of what we regard as the authentic philosophy of Aristotle as transmitted by al Farabi and Avicenna can be reduced to three parts a part which must be branded as unbelief a part which must be stigmatized as innovation and a part which need not be repudiated at all 67 Argument for God s existence Main article Proof of the Truthful Avicenna made an argument for the existence of God which would be known as the Proof of the Truthful Arabic burhan al siddiqin Avicenna argued that there must be a necessary existent Arabic wajib al wujud an entity that cannot not exist 68 and through a series of arguments he identified it with the Islamic conception of God 69 Present day historian of philosophy Peter Adamson called this argument one of the most influential medieval arguments for God s existence and Avicenna s biggest contribution to the history of philosophy 68 Al Biruni correspondence Correspondence between Avicenna with his student Ahmad ibn Ali al Ma sumi and Al Biruni has survived in which they debated Aristotelian natural philosophy and the Peripatetic school Abu Rayhan began by asking Avicenna eighteen questions ten of which were criticisms of Aristotle s On the Heavens 70 Theology Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic 71 Avicenna s views on Islamic theology and philosophy were enormously influential forming part of the core of the curriculum at Islamic religious schools until the 19th century 72 Avicenna wrote a number of short treatises dealing with Islamic theology These included treatises on the prophets whom he viewed as inspired philosophers and also on various scientific and philosophical interpretations of the Quran such as how Quranic cosmology corresponds to his own philosophical system In general these treatises linked his philosophical writings to Islamic religious ideas for example the body s afterlife There are occasional brief hints and allusions in his longer works however that Avicenna considered philosophy as the only sensible way to distinguish real prophecy from illusion He did not state this more clearly because of the political implications of such a theory if prophecy could be questioned and also because most of the time he was writing shorter works which concentrated on explaining his theories on philosophy and theology clearly without digressing to consider epistemological matters which could only be properly considered by other philosophers 73 Later interpretations of Avicenna s philosophy split into three different schools those such as al Tusi who continued to apply his philosophy as a system to interpret later political events and scientific advances those such as al Razi who considered Avicenna s theological works in isolation from his wider philosophical concerns and those such as al Ghazali who selectively used parts of his philosophy to support their own attempts to gain greater spiritual insights through a variety of mystical means It was the theological interpretation championed by those such as al Razi which eventually came to predominate in the madrasahs 74 Avicenna memorized the Quran by the age of ten and as an adult he wrote five treatises commenting on suras from the Quran One of these texts included the Proof of Prophecies in which he comments on several Quranic verses and holds the Quran in high esteem Avicenna argued that the Islamic prophets should be considered higher than philosophers 75 Avicenna is generally understood to have been aligned with the Sunni Hanafi school of thought 76 77 Avicenna studied Hanafi law many of his notable teachers were Hanafi jurists and he served under the Hanafi court of Ali ibn Mamun 78 76 Avicenna said at an early age that he remained unconvinced by Ismaili missionary attempts to convert him 76 Medieval historian Ẓahir al din al Bayhaqi d 1169 also believed Avicenna to be a follower of the Brethren of Purity 77 Thought experiments Main article Floating man While he was imprisoned in the castle of Fardajan near Hamadhan Avicenna wrote his famous floating man literally falling man a thought experiment to demonstrate human self awareness and the substantiality and immateriality of the soul Avicenna believed his Floating Man thought experiment demonstrated that the soul is a substance and claimed humans cannot doubt their own consciousness even in a situation that prevents all sensory data input The thought experiment told its readers to imagine themselves created all at once while suspended in the air isolated from all sensations which includes no sensory contact with even their own bodies He argued that in this scenario one would still have self consciousness Because it is conceivable that a person suspended in air while cut off from sense experience would still be capable of determining his own existence the thought experiment points to the conclusions that the soul is a perfection independent of the body and an immaterial substance 79 The conceivability of this Floating Man indicates that the soul is perceived intellectually which entails the soul s separateness from the body Avicenna referred to the living human intelligence particularly the active intellect which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature Following is an English translation of the argument One of us i e a human being should be imagined as having been created in a single stroke created perfect and complete but with his vision obscured so that he cannot perceive external entities created falling through air or a void in such a manner that he is not struck by the firmness of the air in any way that compels him to feel it and with his limbs separated so that they do not come in contact with or touch each other Then contemplate the following can he be assured of the existence of himself He does not have any doubt in that his self exists without thereby asserting that he has any exterior limbs nor any internal organs neither heart nor brain nor any one of the exterior things at all but rather he can affirm the existence of himself without thereby asserting there that this self has any extension in space Even if it were possible for him in that state to imagine a hand or any other limb he would not imagine it as being a part of his self nor as a condition for the existence of that self for as you know that which is asserted is different from that which is not asserted and that which is inferred is different from that which is not inferred Therefore the self the existence of which has been asserted is a unique characteristic in as much that it is not as such the same as the body or the limbs which have not been ascertained Thus that which is ascertained i e the self does have a way of being sure of the existence of the soul as something other than the body even something non bodily this he knows this he should understand intuitively if it is that he is ignorant of it and needs to be beaten with a stick to realize it Ibn Sina Kitab Al Shifa On the Soul 62 80 However Avicenna posited the brain as the place where reason interacts with sensation Sensation prepares the soul to receive rational concepts from the universal Agent Intellect The first knowledge of the flying person would be I am affirming his or her essence That essence could not be the body obviously as the flying person has no sensation Thus the knowledge that I am is the core of a human being the soul exists and is self aware 81 Avicenna thus concluded that the idea of the self is not logically dependent on any physical thing and that the soul should not be seen in relative terms but as a primary given a substance The body is unnecessary in relation to it the soul is its perfection 82 83 84 In itself the soul is an immaterial substance 85 Principal worksThe Canon of Medicine Main article The Canon of Medicine Canons of medicine book from Avicenna Latin translation located at UT Health of San Antonio Avicenna authored a five volume medical encyclopedia The Canon of Medicine Al Qanun fi t Tibb It was used as the standard medical textbook in the Islamic world and Europe up to the 18th century 86 87 The Canon still plays an important role in Unani medicine 88 Liber Primus Naturalium Avicenna considered whether events like rare diseases or disorders have natural causes 89 He used the example of polydactyly to explain his perception that causal reasons exist for all medical events This view of medical phenomena anticipated developments in the Enlightenment by seven centuries 90 The Book of Healing Main article The Book of Healing This section should include only a brief summary of The Book of Healing See Wikipedia Summary style for information on how to properly incorporate it into this article s main text July 2016 Earth sciences Avicenna wrote on Earth sciences such as geology in The Book of Healing 91 While discussing the formation of mountains he explained Either they are the effects of upheavals of the crust of the earth such as might occur during a violent earthquake or they are the effect of water which cutting itself a new route has denuded the valleys the strata being of different kinds some soft some hard It would require a long period of time for all such changes to be accomplished during which the mountains themselves might be somewhat diminished in size 91 Philosophy of science In the Al Burhan On Demonstration section of The Book of Healing Avicenna discussed the philosophy of science and described an early scientific method of inquiry He discussed Aristotle s Posterior Analytics and significantly diverged from it on several points Avicenna discussed the issue of a proper methodology for scientific inquiry and the question of How does one acquire the first principles of a science He asked how a scientist would arrive at the initial axioms or hypotheses of a deductive science without inferring them from some more basic premises He explained that the ideal situation is when one grasps that a relation holds between the terms which would allow for absolute universal certainty Avicenna then added two further methods for arriving at the first principles the ancient Aristotelian method of induction istiqra and the method of examination and experimentation tajriba Avicenna criticized Aristotelian induction arguing that it does not lead to the absolute universal and certain premises that it purports to provide In its place he developed a method of experimentation as a means for scientific inquiry 92 Logic An early formal system of temporal logic was studied by Avicenna 93 Although he did not develop a real theory of temporal propositions he did study the relationship between temporalis and the implication 94 Avicenna s work was further developed by Najm al Din al Qazwini al Katibi and became the dominant system of Islamic logic until modern times 95 96 Avicennian logic also influenced several early European logicians such as Albertus Magnus 97 and William of Ockham 98 99 Avicenna endorsed the law of non contradiction proposed by Aristotle that a fact could not be both true and false at the same time and in the same sense of the terminology used He stated Anyone who denies the law of non contradiction should be beaten and burned until he admits that to be beaten is not the same as not to be beaten and to be burned is not the same as not to be burned 100 Physics In mechanics Avicenna in The Book of Healing developed a theory of motion in which he made a distinction between the inclination tendency to motion and force of a projectile and concluded that motion was a result of an inclination mayl transferred to the projectile by the thrower and that projectile motion in a vacuum would not cease 101 He viewed inclination as a permanent force whose effect is dissipated by external forces such as air resistance 102 The theory of motion presented by Avicenna was probably influenced by the 6th century Alexandrian scholar John Philoponus Avicenna s is a less sophisticated variant of the theory of impetus developed by Buridan in the 14th century It is unclear if Buridan was influenced by Avicenna or by Philoponus directly 103 In optics Avicenna was among those who argued that light had a speed observing that if the perception of light is due to the emission of some sort of particles by a luminous source the speed of light must be finite 104 He also provided a wrong explanation of the rainbow phenomenon Carl Benjamin Boyer described Avicenna s Ibn Sina theory on the rainbow as follows Independent observation had demonstrated to him that the bow is not formed in the dark cloud but rather in the very thin mist lying between the cloud and the sun or observer The cloud he thought serves as the background of this thin substance much as a quicksilver lining is placed upon the rear surface of the glass in a mirror Ibn Sina would change the place not only of the bow but also of the color formation holding the iridescence to be merely a subjective sensation in the eye 105 In 1253 a Latin text entitled Speculum Tripartitum stated the following regarding Avicenna s theory on heat Avicenna says in his book of heaven and earth that heat is generated from motion in external things 106 Psychology Avicenna s legacy in classical psychology is primarily embodied in the Kitab al nafs parts of his Kitab al shifa The Book of Healing and Kitab al najat The Book of Deliverance These were known in Latin under the title De Anima treatises on the soul dubious discuss Notably Avicenna develops what is called the Flying Man argument in the Psychology of The Cure I 1 7 as defence of the argument that the soul is without quantitative extension which has an affinity with Descartes s cogito argument or what phenomenology designates as a form of an epoche 82 83 Avicenna s psychology requires that connection between the body and soul be strong enough to ensure the soul s individuation but weak enough to allow for its immortality Avicenna grounds his psychology on physiology which means his account of the soul is one that deals almost entirely with the natural science of the body and its abilities of perception Thus the philosopher s connection between the soul and body is explained almost entirely by his understanding of perception in this way bodily perception interrelates with the immaterial human intellect In sense perception the perceiver senses the form of the object first by perceiving features of the object by our external senses This sensory information is supplied to the internal senses which merge all the pieces into a whole unified conscious experience This process of perception and abstraction is the nexus of the soul and body for the material body may only perceive material objects while the immaterial soul may only receive the immaterial universal forms The way the soul and body interact in the final abstraction of the universal from the concrete particular is the key to their relationship and interaction which takes place in the physical body 107 The soul completes the action of intellection by accepting forms that have been abstracted from matter This process requires a concrete particular material to be abstracted into the universal intelligible immaterial The material and immaterial interact through the Active Intellect which is a divine light containing the intelligible forms 108 The Active Intellect reveals the universals concealed in material objects much like the sun makes colour available to our eyes Other contributionsAstronomy and astrology Skull of Avicenna found in 1950 during construction of the new mausoleum Avicenna wrote an attack on astrology titled Resala fi ebṭal aḥkam al nojum in which he cited passages from the Quran to dispute the power of astrology to foretell the future 109 He believed that each planet had some influence on the earth but argued against astrologers being able to determine the exact effects 110 Avicenna s astronomical writings had some influence on later writers although in general his work could be considered less developed than Alhazen or Al Biruni One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology 111 He criticized Aristotle s view of the stars receiving their light from the Sun stating that the stars are self luminous and believed that the planets are also self luminous 112 He claimed to have observed Venus as a spot on the Sun This is possible as there was a transit on 24 May 1032 but Avicenna did not give the date of his observation and modern scholars have questioned whether he could have observed the transit from his location at that time he may have mistaken a sunspot for Venus He used his transit observation to help establish that Venus was at least sometimes below the Sun in Ptolemaic cosmology 111 i e the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model 113 114 He also wrote the Summary of the Almagest based on Ptolemy s Almagest with an appended treatise to bring that which is stated in the Almagest and what is understood from Natural Science into conformity For example Avicenna considers the motion of the solar apogee which Ptolemy had taken to be fixed 111 Chemistry Avicenna was first to derive the attar of flowers from distillation 115 and used steam distillation to produce essential oils such as rose essence which he used as aromatherapeutic treatments for heart conditions 116 117 Unlike al Razi Avicenna explicitly disputed the theory of the transmutation of substances commonly believed by alchemists Those of the chemical craft know well that no change can be effected in the different species of substances though they can produce the appearance of such change 118 Four works on alchemy attributed to Avicenna were translated into Latin as 119 Liber Aboali Abincine de Anima in arte Alchemiae Declaratio Lapis physici Avicennae filio sui Aboali Avicennae de congelatione et conglutinatione lapidum Avicennae ad Hasan Regem epistola de Re rectaLiber Aboali Abincine de Anima in arte Alchemiae was the most influential having influenced later medieval chemists and alchemists such as Vincent of Beauvais However Anawati argues following Ruska that the de Anima is a fake by a Spanish author Similarly the Declaratio is believed not to be actually by Avicenna The third work The Book of Minerals is agreed to be Avicenna s writing adapted from the Kitab al Shifa Book of the Remedy 119 Avicenna classified minerals into stones fusible substances sulfurs and salts building on the ideas of Aristotle and Jabir 120 The epistola de Re recta is somewhat less sceptical of alchemy Anawati argues that it is by Avicenna but written earlier in his career when he had not yet firmly decided that transmutation was impossible 119 Poetry Almost half of Avicenna s works are versified 121 His poems appear in both Arabic and Persian As an example Edward Granville Browne claims that the following Persian verses are incorrectly attributed to Omar Khayyam and were originally written by Ibn Sina 122 از قعر گل سیاه تا اوج زحل کردم همه مشکلات گیتی را حل بیرون جستم زقید هر مکر و حیل هر بند گشاده شد مگر بند اجل From the depth of the black earth up to Saturn s apogee All the problems of the universe have been solved by me I have escaped from the coils of snares and deceits I have unraveled all knots except the knot of Death 123 91 LegacyClassical Islamic civilization Robert Wisnovsky a scholar of Avicenna attached to McGill University says that Avicenna was the central figure in the long history of the rational sciences in Islam particularly in the fields of metaphysics logic and medicine but that his works didn t only have an influence in these secular fields of knowledge alone as these works or portions of them were read taught copied commented upon quoted paraphrased and cited by thousands of post Avicennian scholars not only philosophers logicians physicians and specialists in the mathematical or exact sciences but also by those who specialized in the disciplines of ʿilm al kalam rational theology but understood to include natural philosophy epistemology and philosophy of mind and usul al fiqh jurisprudence but understood to include philosophy of law dialectic and philosophy of language 124 Middle Ages and Renaissance Inside view of the Avicenna Mausoleum designed by Hooshang Seyhoun in 1945 1950 As early as the 14th century when Dante Alighieri depicted him in Limbo alongside the virtuous non Christian thinkers in his Divine Comedy such as Virgil Averroes Homer Horace Ovid Lucan Socrates Plato and Saladin Avicenna has been recognized by both East and West as one of the great figures in intellectual history Johannes Kepler cites Avicenna s opinion when discussing the causes of planetary motions in Chapter 2 of Astronomia Nova 125 George Sarton the author of The History of Science described Avicenna as one of the greatest thinkers and medical scholars in history 126 and called him the most famous scientist of Islam and one of the most famous of all races places and times He was one of the Islamic world s leading writers in the field of medicine Avicenna at the sickbed miniature by Walenty z Pilzna Krakow ca 1479 1480 Along with Rhazes Abulcasis Ibn al Nafis and al Ibadi Avicenna is considered an important compiler of early Muslim medicine He is remembered in the Western history of medicine as a major historical figure who made important contributions to medicine and the European Renaissance His medical texts were unusual in that where controversy existed between Galen and Aristotle s views on medical matters such as anatomy he preferred to side with Aristotle where necessary updating Aristotle s position to take into account post Aristotelian advances in anatomical knowledge 127 Aristotle s dominant intellectual influence among medieval European scholars meant that Avicenna s linking of Galen s medical writings with Aristotle s philosophical writings in the Canon of Medicine along with its comprehensive and logical organisation of knowledge significantly increased Avicenna s importance in medieval Europe in comparison to other Islamic writers on medicine His influence following translation of the Canon was such that from the early fourteenth to the mid sixteenth centuries he was ranked with Hippocrates and Galen as one of the acknowledged authorities princeps medicorum prince of physicians 128 Modern reception A monument to Avicenna in Qakh city Azerbaijan Image of Avicenna on the Tajikistani somoni Institutions in a variety of counties have been named after Avicenna in honour of his scientific accomplishments including the Avicenna Mausoleum and Museum Bu Ali Sina University Avicenna Research Institute and Ibn Sina Academy of Medieval Medicine and Sciences 129 There is also a crater on the Moon named Avicenna The Avicenna Prize established in 2003 is awarded every two years by UNESCO and rewards individuals and groups for their achievements in the field of ethics in science 130 The statue of Avicenna in United Nations Office in Vienna as a part of the Persian Scholars Pavilion donated by IranThe Avicenna Directories 2008 15 now the World Directory of Medical Schools list universities and schools where doctors public health practitioners pharmacists and others are educated The original project team stated Why Avicenna Avicenna was noted for his synthesis of knowledge from both east and west He has had a lasting influence on the development of medicine and health sciences The use of Avicenna s name symbolises the worldwide partnership that is needed for the promotion of health services of high quality 131 In June 2009 Iran donated a Persian Scholars Pavilion to the United Nations Office in Vienna It now sits in the Vienna International Center 132 In popular culture The 1982 Soviet film Youth of Genius Russian Yunost geniya romanized Yunost geniya by Elyor Ishmukhamedov ru recounts Avicenna s younger years The film is set in Bukhara at the turn of the millennium 133 In Louis L Amour s 1985 historical novel The Walking Drum Kerbouchard studies and discusses Avicenna s The Canon of Medicine In his book The Physician 1988 Noah Gordon tells the story of a young English medical apprentice who disguises himself as a Jew to travel from England to Persia and learn from Avicenna the great master of his time The novel was adapted into a feature film The Physician in 2013 Avicenna was played by Ben Kingsley List of worksThe treatises of Avicenna influenced later Muslim thinkers in many areas including theology philology mathematics astronomy physics and music His works numbered almost 450 volumes on a wide range of subjects of which around 240 have survived In particular 150 volumes of his surviving works concentrate on philosophy and 40 of them concentrate on medicine 10 His most famous works are The Book of Healing and The Canon of Medicine Avicenna wrote at least one treatise on alchemy but several others have been falsely attributed to him His Logic Metaphysics Physics and De Caelo are treatises giving a synoptic view of Aristotelian doctrine 134 though Metaphysics demonstrates a significant departure from the brand of Neoplatonism known as Aristotelianism in Avicenna s world Arabic philosophers who year needed have hinted at the idea that Avicenna was attempting to re Aristotelianise Muslim philosophy in its entirety unlike his predecessors who accepted the conflation of Platonic Aristotelian Neo and Middle Platonic works transmitted into the Muslim world The Logic and Metaphysics have been extensively reprinted the latter e g at Venice in 1493 1495 and 1546 Some of his shorter essays on medicine logic etc take a poetical form the poem on logic was published by Schmoelders in 1836 135 Two encyclopedic treatises dealing with philosophy are often mentioned The larger Al Shifa Sanatio exists nearly complete in manuscript in the Bodleian Library and elsewhere part of it on the De Anima appeared at Pavia 1490 as the Liber Sextus Naturalium and the long account of Avicenna s philosophy given by Muhammad al Shahrastani seems to be mainly an analysis and in many places a reproduction of the Al Shifa A shorter form of the work is known as the An najat Liberatio The Latin editions of part of these works have been modified by the corrections which the monastic editors confess that they applied There is also a حكمت مشرقيه hikmat al mashriqqiyya in Latin Philosophia Orientalis mentioned by Roger Bacon the majority of which is lost in antiquity which according to Averroes was pantheistic in tone 134 Avicenna s works further include 136 137 Sirat al shaykh al ra is The Life of Avicenna ed and trans WE Gohlman Albany NY State University of New York Press 1974 The only critical edition of Avicenna s autobiography supplemented with material from a biography by his student Abu Ubayd al Juzjani A more recent translation of the Autobiography appears in D Gutas Avicenna and the Aristotelian Tradition Introduction to Reading Avicenna s Philosophical Works Leiden Brill 1988 second edition 2014 136 Al isharat wa al tanbihat Remarks and Admonitions ed S Dunya Cairo 1960 parts translated by S C Inati Remarks and Admonitions Part One Logic Toronto Ont Pontifical Institute for Mediaeval Studies 1984 and Ibn Sina and Mysticism Remarks and Admonitions Part 4 London Kegan Paul International 1996 136 Al Qanun fi l tibb The Canon of Medicine ed I a Qashsh Cairo 1987 Encyclopedia of medicine 136 manuscript 138 139 Latin translation Flores Avicenne 140 Michael de Capella 1508 141 Modern text 142 Ahmed Shawkat Al Shatti Jibran Jabbur 143 Risalah fi sirr al qadar Essay on the Secret of Destiny trans G Hourani in Reason and Tradition in Islamic Ethics Cambridge Cambridge University Press 1985 136 Danishnama i ala i The Book of Scientific Knowledge ed and trans P Morewedge The Metaphysics of Avicenna London Routledge and Kegan Paul 1973 136 Kitab al Shifa The Book of Healing Avicenna s major work on philosophy He probably began to compose al Shifa in 1014 and completed it in 1020 Critical editions of the Arabic text have been published in Cairo 1952 83 originally under the supervision of I Madkour 136 Kitab al Najat The Book of Salvation trans F Rahman Avicenna s Psychology An English Translation of Kitab al Najat Book II Chapter VI with Historical philosophical Notes and Textual Improvements on the Cairo Edition Oxford Oxford University Press 1952 The psychology of al Shifa Digital version of the Arabic text Risala fi l Ishq A Treatise on Love Translated by Emil L Fackenheim Persian works Avicenna s most important Persian work is the Danishnama i Alai دانشنامه علائی the Book of Knowledge for Prince Ala ad Daulah Avicenna created new scientific vocabulary that had not previously existed in Persian The Danishnama covers such topics as logic metaphysics music theory and other sciences of his time It has been translated into English by Parwiz Morewedge in 1977 144 The book is also important in respect to Persian scientific works Andar Danesh e Rag اندر دانش رگ On the Science of the Pulse contains nine chapters on the science of the pulse and is a condensed synopsis Persian poetry from Avicenna is recorded in various manuscripts and later anthologies such as Nozhat al Majales See alsoAl Qumri possibly Avicenna s teacher Abdol Hamid Khosro Shahi Iranian theologian Mummia Persian medicine Eastern philosophy Iranian philosophy Islamic philosophy Contemporary Islamic philosophy Science in the medieval Islamic world List of scientists in medieval Islamic world Sufi philosophy Science and technology in Iran Ancient Iranian medicine List of pre modern Iranian scientists and scholars Namesakes of Ibn Sina Ibn Sina Academy of Medieval Medicine and Sciences in Aligarh Avicenna Bay in Antarctica Avicenna crater on the far side of the Moon Avicenna Cultural and Scientific Foundation Avicenne Hospital in Paris France Avicenna International College in Budapest Hungary Avicenna Mausoleum complex dedicated to Avicenna in Hamadan Iran Avicenna Research Institute in Tehran Iran Avicenna Tajik State Medical University in Dushanbe Tajikistan Bu Ali Sina University in Hamedan Iran Ibn Sina Peak named after the Scientist on the Kyrgyzstan Tajikistan border Ibn Sina Foundation in Houston Texas 145 Ibn Sina Hospital Baghdad Iraq Ibn Sina Hospital Istanbul Turkey 146 Ibn Sina Medical College Hospital Dhaka Bangladesh Ibn Sina University Hospital of Rabat Sale at Mohammed V University in Rabat Morocco Ibne Sina Hospital Multan Punjab Pakistan 147 International Ibn Sina Clinic Dushanbe TajikistanReferencesCitations Encyclopedia of Islam Vol 1 p 562 Edition I 1964 Lahore Pakistan The Sheed amp Ward Anthology of Catholic Philosophy Rowman amp Littlefield 2005 ISBN 978 0 7425 3198 7 Ramin Jahanbegloo In Search of the Sacred A Conversation with Seyyed Hossein Nasr on His Life and Thought ABC CLIO 2010 p 59 Adamson 2016 pp 113 117 206 page 113 For one thing it means that he Avicenna had a Persian cultural background he spoke Persian natively and did use it to write philosophy page 117 But for the time being it was a Persian from Khurasan who would have commentaries lavished upon him Avicenna would be known by the honorific of leading master al shaykh al raʾis page 206 Persians like Avicenna Bennison 2009 p 195 Avicenna was a Persian whose father served the Samanids of Khurasan and Transoxania as the administrator of a rural district outside Bukhara Paul Strathern 2005 A brief history of medicine from Hippocrates to gene therapy Running Press p 58 ISBN 978 0 7867 1525 1 Brian Duignan 2010 Medieval Philosophy The Rosen Publishing Group p 89 ISBN 978 1 61530 244 4 Michael Kort 2004 Central Asian republics Infobase Publishing p 24 ISBN 978 0 8160 5074 1 Goichon 1986 p 941 He was born in 370 980 in Afshana his mother s home near Bukhara His native language was Persian Avicenna was the greatest of all Persian thinkers as physician and metaphysician excerpt from A J Arberry Avicenna on Theology Kazi Publications Inc 1995 Corbin 1998 p 74 Whereas the name of Avicenna Ibn Sina died 1037 is generally listed as chronologically first among noteworthy Iranian philosophers recent evidence has revealed previous existence of Ismaili philosophical systems with a structure no less complete than of Avicenna Did You Know Silk Roads Exchange and the Development of the Medical Sciences Programme des Routes de la Soie fr unesco org Archived from the original on 14 January 2023 Retrieved 14 January 2023 Scholars from this period include Avicenna Ibn Sina 980 1037 CE who is often described as the father of early modern medicine the polymath Al Biruni 973 1050 CE and the botanist and pharmacist Ibn al Baitar 1197 1248 CE Saffari Mohsen Pakpour Amir 1 December 2012 Avicenna s Canon of Medicine A Look at Health Public Health and Environmental Sanitation Archives of Iranian Medicine 15 12 785 9 PMID 23199255 Archived from the original on 29 March 2020 Retrieved 11 August 2018 Avicenna was a well known Persian and a Muslim scientist who was considered to be the father of early modern medicine Colgan Richard 19 September 2009 Advice to the Young Physician On the Art of Medicine Springer Science amp Business Media p 33 ISBN 978 1 4419 1034 9 Avicenna is known as the father of early modern medicine Roudgari Hassan 28 December 2018 Ibn Sina or Abu Ali Sina ابن سینا c 980 1037 is often known by his Latin name of Avicenna aevɪˈsɛne Journal of Iranian Medical Council 1 2 ISSN 2645 338X Archived from the original on 22 February 2020 Retrieved 22 February 2020 Avicenna was a Persian polymath and one of the most famous physicians from the Islamic Golden Age He is known as the father of early modern medicine and his most famous work in Medicine called The Book of Healing which became a standard medical textbook at many European universities and remained in use up to the recent centuries Avicenna Ibn Sina Internet Encyclopedia of Philosophy Archived from the original on 6 October 2022 Retrieved 13 October 2022 a b O Connor John J Robertson Edmund F Avicenna MacTutor History of Mathematics archive University of St Andrews Nasr Seyyed Hossein 2007 Avicenna Encyclopaedia Britannica Online Archived from the original on 31 October 2007 Retrieved 5 November 2007 Edwin Clarke Charles Donald O Malley 1996 The human brain and spinal cord a historical study illustrated by writings from antiquity to the twentieth century Norman Publishing p 20 ISBN 0 930405 25 0 Iris Bruijn 2009 Ship s Surgeons of the Dutch East India Company Commerce and the progress of medicine in the eighteenth century Amsterdam University Press p 26 ISBN 90 8728 051 3 Avicenna 980 1037 Hcs osu edu Archived from the original on 7 October 2008 Retrieved 19 January 2010 e g at the universities of Montpellier and Leuven see Medicine an exhibition of books relating to medicine and surgery from the collection formed by J K Lilly Indiana edu 31 August 2004 Archived from the original on 14 December 2009 Retrieved 19 January 2010 Avicenna in Encyclopaedia Iranica Online Version 2006 Iranica com Archived from the original on 29 April 2011 Retrieved 19 January 2010 Byrne Joseph Patrick 2012 Avicenna Encyclopedia of the Black Death Vol I Santa Barbara CA ABC CLIO ISBN 978 1 59884 253 1 Van Gelder Geert Jan ed 2013 Introduction Classical Arabic Literature Library of Arabic Literature New York New York University Press p xxii ISBN 978 0 8147 7120 4 Avicenna Consortium of European Research Libraries archived from the original on 19 August 2021 retrieved 19 August 2021 Avicenna 1935 Majmoo rasaa il al sheikh al ra iis abi Ali al Hussein ibn Abdullah ibn Sina al Bukhari مجموع رسائل الشيخ الرئيس اب علي الحسين ابن عبدالله ابن سينا البخاري The Grand Sheikh Ibn Sina s Collection of Treatises World Digital Library first ed Haydarabad Al Dakan Encyclopedia of the Ottoman Press archived from the original on 19 August 2021 retrieved 19 August 2021 Major periods of Muslim education and learning Encyclopaedia Britannica Online 2007 Archived from the original on 12 December 2007 Retrieved 16 December 2007 Afary Janet 2007 Iran Encyclopaedia Britannica Online Archived from the original on 13 August 2013 Retrieved 16 December 2007 According to El Bizri 2006 p 369 Avicenna was of Persian descent According to Khalidi 2005 p xviii Avicenna was born of Persian parentage According to Copleston 1993 p 190 Avicenna was Persian by birth Gutas 2014 pp xi 310 mentions Avicenna as an example for Persian born authors and speaks of presumed Persian origins for Avicenna Glick Livesey amp Wallis 2005 p 256 states An ethnic Persian he Avicenna was born in Kharmaithen near Bukhara Goichon 1986 p 941 a b Gutas 2014 p 11 a b c d e f g h i j k Gutas 1987 pp 67 70 a b c Gutas 2014 p 12 a b c Adamson 2013 p 8 Daftary 2017 p 191 Daftary 2007 pp 202 203 Gutas 1988 pp 330 331 a b Gutas 2014 p 13 Gutas 2014 p 19 see also note 28 Bosworth 1978 p 1066 Bosworth 1984a pp 762 764 Madelung 1975 p 215 Gutas 2014 pp 19 29 a b Adamson 2013 p 14 a b Adamson 2013 pp 15 16 Adamson 2013 p 15 Adamson 2013 pp 16 18 Adamson 2013 p 17 Adamson 2013 p 18 Madelung 1975 p 293 Adamson 2013 p 18 see also note 45 Adamson 2013 p 22 Bosworth 1984b pp 773 774 Adamson 2013 pp 22 23 Adamson 2013 p 23 a b Adamson 2013 p 25 Lazard 1975 p 630 Gutas 2014 p 133 Adamson 2013 p 26 Stroumsa Sarah 1992 Avicenna s Philosophical Stories Aristotle s Poetics Reinterpreted Arabica 39 2 183 206 doi 10 1163 157005892X00166 ISSN 0570 5398 JSTOR 4057059 Archived from the original on 13 October 2022 Retrieved 13 October 2022 Nahyan A G Fancy 2006 pp 80 81 Pulmonary Transit and Bodily Resurrection The Interaction of Medicine Philosophy and Religion in the Works of Ibn al Nafis d 1288 Electronic Theses and Dissertations University of Notre Dame Archived 4 April 2015 at the Wayback Machine page needed c f e g Henry Corbin History of Islamic Philosophy Routledge 2014 p 174 Henry Corbin Avicenna and the Visionary Recital Princeton University Press 2014 p 103 a b c The Internet Encyclopedia of Philosophy Avicenna Ibn Sina c 980 1037 Iep utm edu 6 January 2006 Archived from the original on 6 April 2009 Retrieved 19 January 2010 Islam Encyclopaedia Britannica Online 2007 Archived from the original on 22 December 2007 Retrieved 27 November 2007 Avicenna Kitab al shifa Metaphysics II eds G C Anawati Ibrahim Madkour Sa id Zayed Cairo 1975 p 36 Nader El Bizri Avicenna and Essentialism Review of Metaphysics Vol 54 2001 pp 753 778 Avicenna Metaphysica of Avicenna trans Parviz Morewedge New York 1973 p 43 a b Nader El Bizri The Phenomenological Quest between Avicenna and Heidegger Binghamton N Y Global Publications SUNY 2000 Avicenna Kitab al Hidaya ed Muhammad Abdu Cairo 1874 pp 262 263 Salem Mashran al Janib al ilahi ind Ibn Sina Damascus 1992 p 99 Nader El Bizri Being and Necessity A Phenomenological Investigation of Avicenna s Metaphysics and Cosmology in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm ed Anna Teresa Tymieniecka Dordrecht Kluwer Academic Publishers 2006 pp 243 261 Ibn al Qayyim Eghaathat al Lahfaan Published Al Ashqar University 2003 Printed by International Islamic Publishing House Riyadh Ibn Muḥammad al Ghazali Abu Ḥamid Muḥammad 1980 al Munqidh min al Dalal PDF Boston American University of Beirut p 10 Archived from the original PDF on 4 March 2016 a b Adamson 2013 p 170 Adamson 2013 p 171 Rafik Berjak and Muzaffar Iqbal Ibn Sina Al Biruni correspondence Islam amp Science June 2003 Lenn Evan Goodman 2003 Islamic Humanism pp 8 9 Oxford University Press ISBN 0 19 513580 6 James W Morris 1992 The Philosopher Prophet in Avicenna s Political Philosophy in C Butterworth ed The Political Aspects of Islamic Philosophy ISBN 978 0 932885 07 4 Chapter 4 Cambridge Harvard University Press pp 152 198 p 156 James W Morris 1992 The Philosopher Prophet in Avicenna s Political Philosophy in C Butterworth ed The Political Aspects of Islamic Philosophy Chapter 4 Cambridge Harvard University Press pp 152 198 pp 160 161 James W Morris 1992 The Philosopher Prophet in Avicenna s Political Philosophy in C Butterworth ed The Political Aspects of Islamic Philosophy Chapter 4 Cambridge Harvard University Press pp 152 198 pp 156 158 Jules Janssens 2004 Avicenna and the Qur an A Survey of his Qur anic commentaries MIDEO 25 p 177 192 a b c Aisha Khan 2006 Avicenna Ibn Sina Muslim physician and philosopher of the eleventh century The Rosen Publishing Group p 38 ISBN 978 1 4042 0509 3 a b Janssens Jules L 1991 An annotated bibliography on Ibn Sina 1970 1989 including Arabic and Persian publications and Turkish and Russian references Leuven University Press pp 89 90 ISBN 978 90 6186 476 9 excerpt Dimitri Gutas s Avicenna s maḏhab convincingly demonstrates that I S was a sunni Ḥanafi 1 Archived 27 June 2022 at the Wayback Machine DIMITRI GUTAS 1987 Avicenna s maḏhab with an Appendix on the Question of His Date of Birth Quaderni di Studi Arabi Istituto per l Oriente C A Nallino 5 6 323 336 JSTOR 25802612 See a discussion of this in connection with an analytic take on the philosophy of mind in Nader El Bizri Avicenna and the Problem of Consciousness in Consciousness and the Great Philosophers eds S Leach and J Tartaglia London Routledge 2016 45 53 Ibn Sina الفن السادس من الطبيعيات من كتاب الشفاء القسم الأول Beirut Lebanon M A J D Enterprise Universitaire d Etude et de Publication S A R L يجب أن يتوهم الواحد منا كأنه خلق دفعة وخلق كاملا لكنه حجب بصره عن مشاهدة الخارجات وخلق يهوى في هواء أو خلاء هويا لا يصدمه فيه قوام الهواء صدما ما يحوج إلى أن يحس وفرق بين أعضائه فلم تتلاق ولم تتماس ثم يتأمل هل أنه يثبت وجود ذاته ولا يشكك في إثباته لذاته موجودا ولا يثبت مع ذلك طرفا من أعضائه ولا باطنا من أحشائه ولا قلبا ولا دماغا ولا شيئا من الأشياء من خارج بل كان يثبت ذاته ولا يثبت لها طولا ولا عرضا ولا عمقا ولو أنه أمكنه في تلك الحالة أن يتخيل يدا أو عضوا آخر لم يتخيله جزء من ذاته ولا شرطا في ذاته وأنت تعلم أن المثبت غير الذي لم يثبت والمقربه غير الذي لم يقربه فإذن للذات التي أثبت وجودها خاصية على أنها هو بعينه غير جسمه وأعضائه التي لم تثبت فإذن المثبت له سبيل إلى أن يثبته على وجود النفس شيئا غير الجسم بل غير جسم وأنه عارف به مستشعر له وإن كان ذاهلا عنه يحتاج إلى أن يقرع عصاه Ibn Sina Kitab Al Shifa On the Soul Hasse Dag Nikolaus 2000 Avicenna s De Anima in the Latin West London Warburg Institute p 81 a b Nader El Bizri The Phenomenological Quest between Avicenna and Heidegger Binghamton NY Global Publications SUNY 2000 pp 149 171 a b Nader El Bizri Avicenna s De Anima between Aristotle and Husserl in The Passions of the Soul in the Metamorphosis of Becoming ed Anna Teresa Tymieniecka Dordrecht Kluwer Academic Publishers 2003 pp 67 89 Nasr Seyyed Hossein Leaman Oliver 1996 History of Islamic philosophy Routledge pp 315 1022 1023 ISBN 978 0 415 05667 0 Hasse Dag Nikolaus 2000 Avicenna s De Anima in the Latin West London Warburg Institute p 92 McGinnis Jon 2010 Avicenna Oxford Oxford University Press p 227 ISBN 978 0 19 533147 9 A C Brown Jonathan 2014 Misquoting Muhammad The Challenge and Choices of Interpreting the Prophet s Legacy Oneworld Publications p 12 ISBN 978 1 78074 420 9 Indian Studies on Ibn Sina s Works by Hakim Syed Zillur Rahman Avicenna Scientific and Practical International Journal of Ibn Sino International Foundation Tashkent Uzbekistan 1 2 2003 40 42 Avicenna Latinus 1992 Liber Primus Naturalium Tractatus Primus De Causis et Principiis Naturalium Leiden The Netherlands E J Brill Axel Lange and Gerd B Muller Polydactyly in Development Inheritance and Evolution The Quarterly Review of Biology Vol 92 No 1 Mar 2017 pp 1 38 doi 10 1086 690841 a b Stephen Toulmin and June Goodfield 1965 The Ancestry of Science The Discovery of Time p 64 University of Chicago Press cf The Contribution of Ibn Sina to the development of Earth sciences Archived 14 March 2010 at the Wayback Machine McGinnis Jon July 2003 Scientific Methodologies in Medieval Islam Journal of the History of Philosophy 41 3 307 327 doi 10 1353 hph 2003 0033 S2CID 30864273 Archived from the original on 9 August 2021 Retrieved 24 September 2019 History of logic Arabic logic Archived 12 October 2007 at the Wayback Machine Encyclopaedia Britannica Peter Ohrstrom Per Hasle 1995 Temporal Logic From Ancient Ideas to Artificial Intelligence Springer p 72 Street Tony 2000 Toward a History of Syllogistic After Avicenna Notes on Rescher s Studies on Arabic Modal Logic Journal of Islamic Studies 11 2 209 228 doi 10 1093 jis 11 2 209 Street Tony 1 January 2005 Logic In Peter Adamson amp Richard C Taylor eds The Cambridge Companion to Arabic Philosophy Cambridge University Press pp 247 265 ISBN 978 0 521 52069 0 Richard F Washell 1973 Logic Language and Albert the Great Journal of the History of Ideas 34 3 pp 445 450 445 Kneale p 229 Kneale p 266 Ockham Summa Logicae i 14 Avicenna Avicennae Opera Venice 1508 f87rb Avicenna Metaphysics I commenting on Aristotle Topics I 11 105a4 5 Fernando Espinoza 2005 An analysis of the historical development of ideas about motion and its implications for teaching Physics Education 40 2 p 141 A Sayili 1987 Ibn Sina and Buridan on the Motion of the Projectile Annals of the New York Academy of Sciences 500 1 pp 477 482 It was a permanent force whose effect got dissipated only as a result of external agents such as air resistance He is apparently the first to conceive such a permanent type of impressed virtue for non natural motion Jack Zupko John Buridan in Stanford Encyclopedia of Philosophy 2014 fn 48 Archived 11 September 2018 at the Wayback Machine We do not know precisely where Buridan got the idea of impetus but a less sophisticated notion of impressed forced can be found in Avicenna s doctrine of mayl inclination In this he was possibly influenced by Philoponus who was developing the Stoic notion of horme impulse For discussion see Zupko 1997 What Is the Science of the Soul A Case Study in the Evolution of Late Medieval Natural Philosophy Synthese 110 2 297 334 George Sarton Introduction to the History of Science Vol 1 p 710 Carl Benjamin Boyer 1954 Robert Grosseteste on the Rainbow Osiris 11 pp 247 258 248 Gutman Oliver 1997 On the Fringes of the Corpus Aristotelicum the Pseudo Avicenna Liber Celi Et Mundi Early Science and Medicine 2 2 109 128 doi 10 1163 157338297X00087 Avicenna 1952 F Rahman ed Avicenna s Psychology An English translation of Kitab al Najat Book II Chapter VI with Historico Philosophical Notes and Textual Improvements on the Cairo edition London Oxford University Press Geoffrey Cumberlege p 41 Avicenna 1952 F Rahman ed Avicenna s Psychology An English translation of Kitab al Najat Book II Chapter VI with Historico Philosophical Notes and Textual Improvements on the Cairo edition London Oxford University Press Geoffrey Cumberlege pp 68 69 George Saliba 1994 A History of Arabic Astronomy Planetary Theories During the Golden Age of Islam pp 60 67 69 New York University Press ISBN 0 8147 8023 7 Saliba George 2011 Avicenna Encyclopaedia Iranica Online Edition Archived from the original on 20 February 2020 Retrieved 18 January 2012 a b c Sally P Ragep 2007 Ibn Sina Abu ʿAli al Ḥusayn ibn ʿAbdallah ibn Sina In Thomas Hockey ed The Biographical Encyclopedia of Astronomers Springer Science Business Media pp 570 572 Archived from the original on 21 September 2020 Retrieved 15 October 2011 Ariew Roger March 1987 The phases of venus before 1610 Studies in History and Philosophy of Science Part A 18 1 81 92 Bibcode 1987SHPSA 18 81A doi 10 1016 0039 3681 87 90012 4 Goldstein Bernard R 1969 Some Medieval Reports of Venus and Mercury Transits Centaurus 14 1 49 59 Bibcode 1969Cent 14 49G doi 10 1111 j 1600 0498 1969 tb00135 x Goldstein Bernard R March 1972 Theory and Observation in Medieval Astronomy Isis 63 1 39 47 44 Bibcode 1972Isis 63 39G doi 10 1086 350839 S2CID 120700705 Essa Ahmed Ali Othman 2010 Studies in Islamic Civilization The Muslim Contribution to the Renaissance International Institute of Islamic Thought IIIT p 70 ISBN 978 1 56564 350 5 Marlene Ericksen 2000 Healing with Aromatherapy p 9 McGraw Hill Professional ISBN 0 658 00382 8 Ghulam Moinuddin Chishti 1991 The Traditional Healer s Handbook A Classic Guide to the Medicine of Avicenna p 239 ISBN 978 0 89281 438 1 Robert Briffault 1938 The Making of Humanity p 196 197 a b c Georges C Anawati 1996 Arabic alchemy in Roshdi Rashed ed Encyclopedia of the History of Arabic Science Vol 3 pp 853 885 875 Routledge London and New York Leicester Henry Marshall 1971 The Historical Background of Chemistry Courier Dover Publications p 70 ISBN 978 0 486 61053 5 There was one famous Arab physician who doubted even the reality of transmutation This was Abu Ali al Husain ibn Abdallah ibn Sina 980 1037 called Avicenna in the West the greatest physician of Islam Many of his observations on chemistry are included in the Kitab al Shifa the Book of the Remedy In the physical section of this work he discusses the formation of minerals which he classifies into stones fusible substances sulfurs and salts Mercury is classified with the fusible substances metals E G Browne Islamic Medicine sometimes also printed under the title Arabian medicine 2002 Goodword Pub ISBN 81 87570 19 9 p61 E G Browne Islamic Medicine sometimes also printed under the title Arabian medicine 2002 Goodword Pub ISBN 81 87570 19 9 pp 60 61 Gabrieli F 1950 Avicenna s Millenary East and West 1 2 87 92 Robert Wisnovsky Indirect Evidence for Establishing the Text of the Shifa in Oriens volume 40 issue 2 2012 pp 257 258 Johannes Kepler New Astronomy translated by William H Donahue Cambridge Cambridge Univ Pr 1992 ISBN 0 521 30131 9 George Sarton Introduction to the History of Science cf A Zahoor and Z Haq 1997 Quotations From Famous Historians of Science Archived 3 February 2008 at the Wayback Machine Cyberistan Musallam B 2011 Avicenna Medicine and Biology Encyclopaedia Iranica Archived from the original on 1 December 2019 Retrieved 9 November 2011 Weisser U 2011 Avicenna The influence of Avicenna on medical studies in 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incorporates text from a publication now in the public domain Chisholm Hugh ed 1911 Avicenna Encyclopaedia Britannica Vol 3 11th ed Cambridge University Press pp 62 63 Thought Experiments Popular Thought Experiments in Philosophy Physics Ethics Computer Science amp Mathematics by Fredrick Kennard p 115 a b c d e f g Ibn Sina Abu Ali Al Husayn Muslimphilosophy com Archived from the original on 2 January 2010 Retrieved 19 January 2010 Tasaneef lbn Sina by Hakim Syed Zillur Rahman Tabeeb Haziq Gujarat Pakistan 1986 pp 176 198 The Canon of Medicine Wdl org 1 January 1597 Archived from the original on 24 June 2017 Retrieved 1 March 2014 The Canon of Medicine World Digital Library 1597 Archived from the original on 24 June 2017 Retrieved 1 March 2014 Flowers of Avicenna Wdl org Printed by Claude Davost alias de Troys for Bartholomeus Trot 1 January 1508 Archived from the original on 4 March 2014 Retrieved 1 March 2014 Flowers of Avicenna Flores Avicenne World Digital Library Archived from the original on 4 March 2014 Retrieved 1 March 2014 The Book of Simple Medicine and Plants from The Canon of Medicine Wdl org Knowledge Foundation 1 January 1900 Archived from the original on 23 February 2014 Retrieved 1 March 2014 Avicenna The Canon of Medicine World Digital Library Archived from the original on 23 February 2014 Retrieved 1 March 2014 Avicenna Danish Nama i Alai trans Parviz Morewedge as The Metaphysics of Avicenna New York Columbia University Press 1977 Our Story Ibn Sina Foundation Archived from the original on 1 December 2020 Retrieved 14 December 2020 Ibn Sina Hospital Ibn Sina Hospital Turkey Archived from the original on 25 February 2021 Retrieved 14 December 2020 Ibne Sina Hospital Ibn e Siena Archived from the original on 19 July 2020 Retrieved 14 December 2020 Sources Adamson Peter 2013 Interpreting Avicenna Critical Essays Search in this book Leiden Brill ISBN 978 0 521 19073 2 Adamson Peter 2016 Philosophy in the Islamic World A history of philosophy without any gaps Volume 3 Oxford University Press ISBN 978 0 19 957749 1 Bennison Amira K 2009 The great caliphs the golden age of the Abbasid Empire New Haven Yale University Press ISBN 978 0 300 15227 2 Bosworth Clifford Edmund 1978 K h warazm S h ahs In van Donzel E Lewis B Pellat Ch amp Bosworth C E eds The Encyclopaedia of Islam Second Edition Volume IV Iran Kha Leiden E J Brill OCLC 758278456 Bosworth Clifford Edmund 1984a Al e Maʾmun Encyclopaedia Iranica Vol I Fasc 7 pp 762 764 Archived from the original on 19 October 2021 Retrieved 18 September 2021 Bosworth Clifford Edmund 1984b ʿAlaʾ al dawla Moḥammad Encyclopaedia Iranica Vol I Fasc 7 pp 773 774 Archived from the original on 3 September 2021 Retrieved 18 September 2021 Copleston Frederick 1993 A History of Philosophy Volume 2 Medieval Philosophy From Augustine to Duns Scotus Image Books ISBN 978 0 385 46844 2 Corbin Henry 1998 The Voyage and the messenger Iran and philosophy North Atlantic Books ISBN 9781556432699 Corbin Henry 19 April 2016 Avicenna and the Visionary Recital Princeton University Press ISBN 978 0 691 63054 0 Archived from the original on 24 May 2019 Retrieved 12 August 2018 Daftary Farhad 2007 Ismaili History and Intellectual Traditions The Isma ilis Their History and Doctrines ISBN 978 0 521 85084 1 Daftary Farhad 2017 Ismaili History and Intellectual Traditions Routledge ISBN 978 1 138 28810 2 Daly Jonathan 19 December 2013 The Rise of Western Power A Comparative History of Western Civilization A amp C Black ISBN 978 1 4411 1851 6 El Bizri Nader 2006 Ibn Sina or Avicenna In Meri Josef W ed Medieval Islamic Civilization An Encyclopedia Vol 1 New York Routledge pp 369 370 ISBN 978 0 415 96691 7 Glick Thomas F Livesey Steven John Wallis Faith 2005 Medieval Science Technology and Medicine An Encyclopedia Psychology Press ISBN 978 1 138 05670 1 Goichon A M 1986 Ibn Sina In Lewis B Menage V L Pellat Ch amp Schacht J eds The Encyclopaedia of Islam Second Edition Volume III H Iram Leiden E J Brill OCLC 495469525 Gutas Dimitri 1987 Avicenna ii Biography In Yarshater Ehsan ed Encyclopaedia Iranica Volume III 1 Atas Awaʾel al Maqalat London and New York Routledge amp Kegan Paul pp 67 70 ISBN 978 0 71009 113 0 Gutas Dimitri 1988 Avicenna s Maḏhab with an appendix on the question of his date of Birth Quaderni di Studi Arabi 6 323 336 JSTOR 25802612 registration required Gutas Dimitri 2014 Avicenna and the Aristotelian Tradition Introduction to Reading Avicenna s Philosophical Works Second Revised and Enlarged Edition Including an Inventory of Avicenna s Authentic Works Leiden Brill ISBN 978 9004201729 Khalidi Muhammad Ali 2005 Medieval Islamic Philosophical Writings Cambridge University Press ISBN 978 0 521 82243 5 Lazard G 1975 The Rise of the New Persian Language In Frye Richard N ed The Cambridge History of Iran Volume 4 From the Arab Invasion to the Saljuqs Cambridge Cambridge University Press pp 595 633 ISBN 0 521 20093 8 Madelung Wilferd 1975 The Minor Dynasties of Northern Iran In Frye Richard N ed The Cambridge History of Iran Volume 4 From the Arab Invasion to the Saljuqs Cambridge Cambridge University Press pp 595 633 ISBN 0 521 20093 8 Pasnau Robert Dyke Christina Van 2010 Cambridge History of Medieval Philosophy Volume 1 Cambridge University Press Further readingEncyclopedic articles Syed Iqbal Zaheer 2010 An Educational Encyclopedia of Islam 2nd ed Bangalore Iqra Publishers p 1280 ISBN 978 603 90004 4 0 Flannery Michael Avicenna Encyclopaedia Britannica Archived from the original on 4 May 2015 Retrieved 2 June 2022 Goichon A M 1999 Ibn Sina Abu Ali al Husayn b Abd Allah b Sina known in the West as Avicenna Encyclopedia of Islam Brill Publishers Archived from the original on 28 February 2007 Retrieved 15 February 2007 Mahdi M Gutas D Abed Sh B Marmura M E Rahman F Saliba G Wright O Musallam B Achena M Van Riet S Weisser U 1987 Avicenna Encyclopaedia Iranica Archived from the original on 29 April 2011 Retrieved 15 January 2012 Herbermann Charles ed 1913 Avicenna Catholic Encyclopedia New York Robert Appleton Company O Connor John J Robertson Edmund F Abu Ali al Husain ibn Abdallah ibn Sina Avicenna MacTutor History of Mathematics archive University of St Andrews Ragep Sally P 2007 Ibn Sina Abu ʿAli al Ḥusayn ibn ʿAbdallah ibn Sina In Hockey Thomas et al eds The Biographical Encyclopedia of Astronomers New York Springer pp 570 572 ISBN 978 0 387 31022 0 Archived from the original on 21 September 2020 Retrieved 15 October 2011 PDF version Avicenna Archived 3 June 2012 at the Wayback Machine entry by Sajjad H Rizvi in the Internet Encyclopedia of Philosophy M Alper Omer Durusoy Ali Terzioglu Arslan H Turabi Ahmet Karliga H Bekir Gorgun Tahsin 1999 IBN SINA An article published in Turkish Encyclopedia of Islam in Turkish Vol 20 Ibn Haldun Ibnu l Cezeri TDV Encyclopedia of Islam pp 319 358 ISBN 978 97 53 89447 0 Archived from the original on 26 February 2021 Retrieved 20 May 2022 Primary literature For an old list of other extant works C Brockelmann s Geschichte der arabischen Litteratur Weimar 1898 vol i pp 452 458 XV W G W T For a current list of his works see A Bertolacci 2006 and D Gutas 2014 in the section Philosophy Avicenna 2005 The Metaphysics of The Healing A parallel English Arabic text translation Michael E Marmura trans 1 ed Brigham Young University ISBN 978 0 934893 77 0 Avicenna 1999 The Canon of Medicine al Qanun fi l ṭibb vol 1 Laleh Bakhtiar ed Oskar Cameron Gruner trans Mazhar H Shah trans Great Books of the Islamic World ISBN 978 1 871031 67 6 Avicenne Refutation de l astrologie Edition et traduction du texte arabe introduction notes et lexique par Yahya Michot Preface d Elizabeth Teissier Beirut Paris Albouraq 2006 ISBN 2 84161 304 6 William E Gohlam ed The Life of Ibn Sina A Critical Edition and Annotated Translation Albany State of New York University Press 1974 For Ibn Sina s life see Ibn Khallikan s Biographical Dictionary translated by de Slane 1842 F Wustenfeld s Geschichte der arabischen Aerzte und Naturforscher Gottingen 1840 Madelung Wilferd and Toby Mayer ed and tr Struggling with the Philosopher A Refutation of Avicenna s Metaphysics A New Arabic Edition and English Translation of Shahrastani s Kitab al Musara a Secondary literature Afnan Soheil M 1958 Avicenna His Life and Works London G Allen amp Unwin OCLC 31478971 This is on the whole an informed and good account of the life and accomplishments of one of the greatest influences on the development of thought both Eastern and Western It is not as philosophically thorough as the works of D Saliba A M Goichon or L Gardet but it is probably the best essay in English on this important thinker of the Middle Ages Julius R Weinberg The Philosophical Review Vol 69 No 2 Apr 1960 pp 255 259 dd Goodman Lenn E 2006 Avicenna Updated ed Cornell University Press ISBN 978 0 415 01929 3 This is a distinguished work which stands out from and above many of the books and articles which have been written in this century on Avicenna Ibn Sina 980 1037 It has two main features on which its distinction as a major contribution to Avicennan studies may be said to rest the first is its clarity and readability the second is the comparative approach adopted by the author Ian Richard Netton Journal of the Royal Asiatic Society Third Series Vol 4 No 2 July 1994 pp 263 264 dd Gutas Dimitri 1987 Avicenna s maḏhab with an Appendix on the question of his date of birth Quaderni di Studi Arabi 5 6 323 336 Y T Langermann ed Avicenna and his Legacy A Golden Age of Science and Philosophy Brepols Publishers 2010 ISBN 978 2 503 52753 6 For a new understanding of his early career based on a newly discovered text see also Michot Yahya Ibn Sina Lettre au vizir Abu Sa d Editio princeps d apres le manuscrit de Bursa traduction de l arabe introduction notes et lexique Beirut Paris Albouraq 2000 ISBN 2 84161 150 7 Strohmaier Gotthard 2006 Avicenna in German C H Beck ISBN 978 3 406 54134 6 This German publication is both one of the most comprehensive general introductions to the life and works of the philosopher and physician Avicenna Ibn Sina d 1037 and an extensive and careful survey of his contribution to the history of science Its author is a renowned expert in Greek and Arabic medicine who has paid considerable attention to Avicenna in his recent studies Amos Bertolacci Isis Vol 96 No 4 December 2005 p 649 dd Rahman Hakim Syed Zillur Resalah Judiya of Ibn Sina First edition 1971 Literary Research Unit CCRIH Aligarh Muslim University Aligarh Second edition 1981 Central Council for Research in Unani Medicine Govt of India New Delhi Fourth edition 1999 Central Council for Research in Unani Medicine Govt of India New Delhi Rahman Hakim Syed Zillur 1996 AI Advia al Qalbia of Ibn Sina Publication Division Aligarh Muslim University Aligarh Rahman Hakim Syed Zillur Ilmul Amraz of Ibn Sina First edition 1969 Tibbi Academy Delhi Second edition 1990 Third edition 1994 Tibbi Academy Aligarh Hakim Syed Zillur Rahman 1986 Qanoon lbn Sina Aur Uskey Shareheen wa Mutarjemeen Publication Division Aligarh Muslim University Aligarh Rahman Hakim Syed Zillur 1986 Qanun i ibn i Sina aur us ke sharḥin va mutarajimin ʻAligaṛh Pablikeshan Divizan Muslim Yunivarsiṭi OL 1374509M Hakim Syed Zillur Rahman 2004 Qanun Ibn Sina and its Translation and Commentators Persian Translation 203pp Society for the Appreciation of Cultural Works and Dignitaries Tehran Iran Shaikh al Rais Ibn Sina Special number 1958 59 Ed Hakim Syed Zillur Rahman Tibbia College Magazine Aligarh Muslim University Aligarh India Medicine Browne Edward G Islamic Medicine Fitzpatrick Lectures Delivered at the Royal College of Physicians in 1919 1920 reprint New Delhi Goodword Books 2001 ISBN 81 87570 19 9 Pormann Peter amp Savage Smith Emilie Medieval Islamic Medicine Washington Georgetown University Press 2007 Prioreschi Plinio Byzantine and Islamic Medicine A History of Medicine Vol 4 Omaha Horatius Press 2001 Syed Ziaur Rahman Pharmacology of Avicennian Cardiac Drugs Metaanalysis of researches and studies in Avicennian Cardiac Drugs along with English translation of Risalah al Adwiya al Qalbiyah Ibn Sina Academy of Medieval Medicine and Sciences Aligarh India 2020 ISBN 978 93 80610 43 6Philosophy Amos Bertolacci The Reception of Aristotle s Metaphysics in Avicenna s Kitab al Sifa A Milestone of Western Metaphysical Thought Leiden Brill 2006 Appendix C contains an Overview of the Main Works by Avicenna on Metaphysics in Chronological Order Dimitri Gutas Avicenna and the Aristotelian Tradition Introduction to Reading Avicenna s Philosophical Works Leiden Brill 2014 second revised and expanded edition first edition 1988 including an inventory of Avicenna Authentic Works Andreas Lammer The Elements of Avicenna s Physics Greek Sources and Arabic Innovations Scientia graeco arabica 20 Berlin Boston Walter de Gruyter 2018 Jon McGinnis and David C Reisman eds Interpreting Avicenna Science and Philosophy in Medieval Islam Proceedings of the Second Conference of the Avicenna Study Group Leiden Brill 2004 in French Michot Jean R La destinee de l homme selon Avicenne Louvain Aedibus Peeters 1986 ISBN 978 90 6831 071 9 Nader El Bizri The Phenomenological Quest between Avicenna and Heidegger Binghamton N Y Global Publications SUNY 2000 reprinted by SUNY Press in 2014 with a new Preface Nader El Bizri Avicenna and Essentialism Review of Metaphysics Vol 54 June 2001 pp 753 778 Nader El Bizri Avicenna s De Anima between Aristotle and Husserl in The Passions of the Soul in the Metamorphosis of Becoming ed Anna Teresa Tymieniecka Dordrecht Kluwer 2003 pp 67 89 Nader El Bizri Being and Necessity A Phenomenological Investigation of Avicenna s Metaphysics and Cosmology in Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm ed Anna Teresa Tymieniecka Dordrecht Kluwer 2006 pp 243 261 Nader El Bizri Ibn Sina s Ontology and the Question of Being Ishraq Islamic Philosophy Yearbook 2 2011 222 237 Nader El Bizri Philosophising at the Margins of Sh i Studies Reflections on Ibn Sina s Ontology in The Study of Sh i Islam History Theology and Law eds F Daftary and G Miskinzoda London I B Tauris 2014 pp 585 597 Reisman David C ed Before and After Avicenna Proceedings of the First Conference of the Avicenna Study Group Leiden Brill 2003 External linksAvicenna at Wikipedia s sister projects Media from Commons Quotations from Wikiquote Texts from Wikisource Avicenna at Encyclopaedia Iranica Works by Avicenna at Project Gutenberg Works by Avicenna at LibriVox public domain audiobooks Gutas Dimitri Ibn Sina Avicenna In Zalta Edward N ed Stanford Encyclopedia of Philosophy Lizzini Olga Ibn Sina s Metaphysics In Zalta Edward N ed Stanford Encyclopedia of Philosophy Strobino Riccardo Ibn Sina s Logic In Zalta Edward N ed Stanford Encyclopedia of Philosophy McGinnis Jon Ibn Sina s Natural Philosophy In Zalta Edward N ed Stanford Encyclopedia of Philosophy Rizvi Sajjad H Avicenna Ibn Sina Internet Encyclopedia of Philosophy Chatti Saloua Avicenna Ibn Sina Logic Internet Encyclopedia of Philosophy Avicenna Ibn Sina on the Subject and the Object of Metaphysics with a list of translations of the logical and philosophical works and an annotated bibliography Avicenna on In Our Time at the BBC Retrieved from https en wikipedia org w index php title Avicenna amp oldid 1155711765, wikipedia, wiki, book, books, library,

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