Alfarabi Avicenna and Averroes on Intellect

ALFARABI AVICENNA AND AVERROES ON INTELLECT – Book Sample

Contents – ALFARABI AVICENNA AND AVERROES ON INTELLECT

• Greek and Arabic Antecedents,
• Stages of Human Intellect,
• The Kind of Entity That the Active Intellect Is, The Active Intellect as a Cause of Human
• Thought, The Active Intellect as a Cause of Existence, Conjunction with the Active
• Intellect; Immortality,
• Alfarabi on Emanation, the Active Intellect, and Human Intellect,
• Al-Madina al-Fiuf,ila and al-Siyiisa al-Madaniyya, Alfarabi’s Philosophy of Aristotle,
• The Risala fil al-Aql,
• Alfarabi’s Commentary on the Nicomachean Ethics, Concluding Note,
• Avicenna on Emanation, the Active Intellect, and Human Intellect,
• The Emanation of the Universe; the Active Intellect
• as a Cause of the Existence of the Sublunar World, Stages of Human Intellect; the Active Intellect as the Cause of Human Thought,
• Imagination, Cogitation, Insight, Conjunction and Immortality, Prophecy,
• Reverberations of the Theories of Alfarabi and Avicenna,
• Avicenna’s Islamic Successors,
• Reverberations in Medieval Jewish Philosophy,
• Reverberations in Scholastic Philosophy
• Averroes on Emanation and on the Active Intellect as a Cause of Existence,
• General Considerations,
• The Emanation of the Universe,
• The Active Intellect as a Cause of Existence: Epitomes of ti
• Parva naturalia and the Metaphysics, The Active Intellect as a Cause of Existence:
• The Commentary on De generatione animalium,
• The Active Intellect as a Cause of Existence:
• The Long Commentary on the Metaphysics and Tahiifut al-‘ (Destructio destructionum),
• Averroes on the Material Intellect,
• The Epitome of the De anima and the Epistle on the Possibility of Conjunction,
• A Minor Composition on Conjunction and the Middle Collll on the De anima,
• Averroes’ Long Commentary on the De anima and his Commentary on Alexander’s De intellectu,
• Averroes’ Theories of Material Intellect as Reflected in Subsequent Jewish and Christian Thought,
• Averroes on the Active Intellect
• as the Cause of Human Thought,
• The Passage of the Human Intellect to Actuality,
• The Possibility of Conjunction with the Active Intellect; Immortality,
• Prophecy,
• Averroes’ Shifting Picture of the Universe and of Man’s Place in It,

INTRODUCTION

The most intensely studied sentences in the history of philosophy are probably those in Aristotle’s De anima that undertake to explain how the human intellect passes from its original state, in which it does not think, to a subsequent state, in which it does.

Aristotle started from the presupposition that human thoughts reflect the external world without distortion, the antithesis of what would be Immanuel Kant’s perspective. Reasoning that the presence of any inborn quality would color thoughts received by the human intellect and hence prevent the intellect from performing its assigned task, he found the human intellect to be a “part of the soul” which has the ability to “become each thing” but in itself originally has “no nature” whatsoever other than the ability to think ((Aristotle, De anima 3.4.429a, 10, 21-22; 429b, 6.)). Then came the statements that were to echo down through the centuries. Aristotle brought to bear a dichotomy pervading his entire philosophy, positing that the various domains of the physical universe disclose both a “matter” and a “cause” or “agent”

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