Question: How is the soul perceived according to Avicenna's work "Floating Man"?

Answer: intellectually

While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – 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. <hl> The conceivability of this "Floating Man" indicates that the soul is perceived intellectually , which entails the soul's separateness from the body. <hl> 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:

While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – 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. The conceivability of this "Floating Man" indicates that the soul is perceived <hl> intellectually <hl>, 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:

The conceivability of this "Floating Man" indicates that the soul is perceived <hl> intellectually <hl> , which entails the soul's separateness from the body.

question: How is the soul perceived according to Avicenna's work "Floating Man"?, context: While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – 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. 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:


Question: How did Avicenna want man to think of themselves as?

Answer: suspended in the air, isolated from all sensations

While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – 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. <hl> 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. <hl> 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. 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:

While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – 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 <hl> suspended in the air, isolated from all sensations <hl>, 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. 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:

The thought experiment told its readers to imagine themselves created all at once while <hl> suspended in the air, isolated from all sensations <hl> , which includes no sensory contact with even their own bodies.

question: How did Avicenna want man to think of themselves as?, context: While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – 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. 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:


Question: Where did reason interact with sensation according to Avicenna?

Answer: the brain

<hl> However, Avicenna posited the brain as the place where reason interacts with sensation. <hl> 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. 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. In itself, the soul is an immaterial substance.

However, Avicenna posited <hl> the brain <hl> 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. 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. In itself, the soul is an immaterial substance.

question: Where did reason interact with sensation according to Avicenna?, context: 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. 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. In itself, the soul is an immaterial substance.


Question: What is the universal agent?

Answer: Intellect

However, Avicenna posited the brain as the place where reason interacts with sensation. <hl> Sensation prepares the soul to receive rational concepts from the universal Agent Intellect . <hl> 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. 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. In itself, the soul is an immaterial substance.

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 <hl> Intellect <hl>. 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. 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. In itself, the soul is an immaterial substance.

Sensation prepares the soul to receive rational concepts from the universal Agent <hl> Intellect <hl> .

question: What is the universal agent?, context: 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. 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. In itself, the soul is an immaterial substance.


Question: In Avicenna's work "Floating Man", what is the core of a human being?

Answer: the knowledge that "I am"

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. <hl> Thus, the knowledge that "I am" is the core of a human being: the soul exists and is self-aware. <hl> 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. In itself, the soul is an immaterial substance.

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, <hl> the knowledge that "I am" <hl> is the core of a human being: the soul exists and is self-aware. 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. In itself, the soul is an immaterial substance.

question: In Avicenna's work "Floating Man", what is the core of a human being?, context: 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. 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. In itself, the soul is an immaterial substance.


Question: What is the body's perfection?

Answer: the soul

However, Avicenna posited the brain as the place where reason interacts with sensation. <hl> Sensation prepares the soul to receive rational concepts from the universal Agent Intellect. <hl> 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. 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. In itself, the soul is an immaterial substance.

However, Avicenna posited the brain as the place where reason interacts with sensation. Sensation prepares <hl> the soul <hl> 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. 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. In itself, the soul is an immaterial substance.

question: What is the body's perfection?, context: 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. 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. In itself, the soul is an immaterial substance.


Question: In Avicenna's "Floating Man", what could the essence of a person not be?

Answer: the body

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. <hl> That essence could not be the body , obviously, as the flying person has no sensation. <hl> Thus, the knowledge that "I am" is the core of a human being: the soul exists and is self-aware. 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. In itself, the soul is an immaterial substance.

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 <hl> the body <hl>, 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. 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. In itself, the soul is an immaterial substance.

That essence could not be <hl> the body <hl> , obviously, as the flying person has no sensation.

question: In Avicenna's "Floating Man", what could the essence of a person not be?, context: 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. 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. In itself, the soul is an immaterial substance.


Question: What philosopher did Avicenna discuss in his The Book of Healing text?

Answer: Aristotle

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. <hl> He discusses Aristotle 's Posterior Analytics and significantly diverged from it on several points. <hl> 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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds 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 develops a "method of experimentation as a means for scientific inquiry."

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 discusses <hl> Aristotle <hl>'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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds 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 develops a "method of experimentation as a means for scientific inquiry."

He discusses <hl> Aristotle <hl> 's Posterior Analytics and significantly diverged from it on several points.

question: What philosopher did Avicenna discuss in his The Book of Healing text?, context: 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 discusses 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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds 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 develops a "method of experimentation as a means for scientific inquiry."


Question: What work of Aristotle's does Avicenna focus on?

Answer: Posterior Analytics

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. <hl> He discusses Aristotle's Posterior Analytics and significantly diverged from it on several points. <hl> 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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds 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 develops a "method of experimentation as a means for scientific inquiry."

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 discusses Aristotle's <hl> Posterior Analytics <hl> 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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds 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 develops a "method of experimentation as a means for scientific inquiry."

question: What work of Aristotle's does Avicenna focus on?, context: 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 discusses 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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds 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 develops a "method of experimentation as a means for scientific inquiry."


Question: What method did Avicenna criticize as not leading to absolute certainty?

Answer: Aristotelian induction

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 discusses 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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds two further methods for arriving at the first principles: the ancient Aristotelian method of induction (istiqra), and the method of examination and experimentation (tajriba). <hl> Avicenna criticized Aristotelian induction , arguing that "it does not lead to the absolute, universal, and certain premises that it purports to provide." <hl> In its place, he develops a "method of experimentation as a means for scientific inquiry."

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 discusses 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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds 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 <hl> Aristotelian induction <hl>, arguing that "it does not lead to the absolute, universal, and certain premises that it purports to provide." In its place, he develops a "method of experimentation as a means for scientific inquiry."

Avicenna criticized <hl> Aristotelian induction <hl> , arguing that "it does not lead to the absolute, universal, and certain premises that it purports to provide."

question: What method did Avicenna criticize as not leading to absolute certainty?, context: 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 discusses 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 explains that the ideal situation is when one grasps that a "relation holds between the terms, which would allow for absolute, universal certainty." Avicenna then adds 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 develops a "method of experimentation as a means for scientific inquiry."


Question: What was a subject that Avicenna studied, but did not develop a theory on?

Answer: temporal logic

<hl> An early formal system of temporal logic was studied by Avicenna. <hl> Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."

An early formal system of <hl> temporal logic <hl> was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."

question: What was a subject that Avicenna studied, but did not develop a theory on?, context: An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."


Question: Who expanded on Avicenna's work in temporal logic?

Answer: Najm al-Dīn al-Qazwīnī al-Kātibī

An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. <hl> 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. <hl> Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."

An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. Avicenna's work was further developed by <hl> Najm al-Dīn al-Qazwīnī al-Kātibī <hl> and became the dominant system of Islamic logic until modern times. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."

question: Who expanded on Avicenna's work in temporal logic?, context: An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."


Question: What became the dominant system of Islamic logic?

Answer: Avicennian logic

An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. <hl> Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. <hl> Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."

An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. <hl> Avicennian logic <hl> also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."

question: What became the dominant system of Islamic logic?, context: An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."


Question: What European logician was greatly influenced by Avicenna?

Answer: Albertus Magnus

An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. <hl> Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. <hl> Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."

An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as <hl> Albertus Magnus <hl> and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."

question: What European logician was greatly influenced by Avicenna?, context: An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."


Question: Whose law of noncontradiction did Avicenna endorse?

Answer: Aristotle

An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. <hl> Avicenna endorsed the law of noncontradiction 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. <hl> He stated, "Anyone who denies the law of noncontradiction 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."

An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction proposed by <hl> Aristotle <hl>, 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 noncontradiction 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."

Avicenna endorsed the law of noncontradiction proposed by <hl> Aristotle <hl> , that a fact could not be both true and false at the same time and in the same sense of the terminology used.

question: Whose law of noncontradiction did Avicenna endorse?, context: An early formal system of temporal logic was studied by Avicenna. Although he did not develop a real theory of temporal propositions, he did study the relationship between temporalis and the implication. 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. Avicennian logic also influenced several early European logicians such as Albertus Magnus and William of Ockham. Avicenna endorsed the law of noncontradiction 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 noncontradiction 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."


Question: What is Avicenna's Book of Healing referred to in Arabic?

Answer: Kitab al-shifa

<hl> 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). <hl> 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 defense 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").

Avicenna's legacy in classical psychology is primarily embodied in the Kitab al-nafs parts of his <hl> Kitab al-shifa <hl> (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 defense 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").

question: What is Avicenna's Book of Healing referred to in Arabic?, context: 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 defense 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").


Question: What subject is seen throughout Avicenna's Book of Healing?

Answer: classical psychology

<hl> 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). <hl> 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 defense 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").

Avicenna's legacy in <hl> classical psychology <hl> 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 defense 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").

question: What subject is seen throughout Avicenna's Book of Healing?, context: 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 defense 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").


Question: In an argument by Avicenna, the soul is without what?

Answer: quantitative extension

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). <hl> 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 defense 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"). <hl>

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 defense of the argument that the soul is without <hl> quantitative extension <hl>, which has an affinity with Descartes's cogito argument (or what phenomenology designates as a form of an "epoche").

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 defense of the argument that the soul is without <hl> quantitative extension <hl> , which has an affinity with Descartes's cogito argument (or what phenomenology designates as a form of an "epoche").

question: In an argument by Avicenna, the soul is without what?, context: 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 defense 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").


Question: Whose argument is similar to Avicenna's that the soul is without quantitative extension?

Answer: Descartes

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). <hl> 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 defense of the argument that the soul is without quantitative extension, which has an affinity with Descartes 's <hl> cogito argument (or what phenomenology designates as a form of an "epoche").

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 defense of the argument that the soul is without quantitative extension, which has an affinity with <hl> Descartes <hl>'s cogito argument (or what phenomenology designates as a form of an "epoche").

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 defense of the argument that the soul is without quantitative extension, which has an affinity with <hl> Descartes <hl> 's

question: Whose argument is similar to Avicenna's that the soul is without quantitative extension?, context: 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 defense 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").


Question: What is the Latin for Avicenna's psychology parts in his Book of Healing?

Answer: De Anima

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). <hl> 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 defense 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"). <hl>

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 <hl> De Anima <hl> (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 defense 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").

question: What is the Latin for Avicenna's psychology parts in his Book of Healing?, context: 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 defense 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").


Question: What does Avicenna ground his psychology on?

Answer: physiology

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. <hl> 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. <hl> 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.

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 <hl> physiology <hl>, 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.

Avicenna grounds his psychology on <hl> physiology <hl> , 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.

question: What does Avicenna ground his psychology on?, context: 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.


Question: According to Avicenna, the body and soul must be what in order to ensure the soul's individuation?

Answer: strong enough

<hl> 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. <hl> 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.

Avicenna's psychology requires that connection between the body and soul be <hl> strong enough <hl> 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.

question: According to Avicenna, the body and soul must be what in order to ensure the soul's individuation?, context: 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.


Question: How does Avicenna explain the connection between body and soul?

Answer: his understanding of perception

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. <hl> 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. <hl> 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.

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 <hl> his understanding of perception <hl>; 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.

Thus, the philosopher's connection between the soul and body is explained almost entirely by <hl> his understanding of perception <hl> ; in this way, bodily perception interrelates with the immaterial human intellect.

question: How does Avicenna explain the connection between body and soul?, context: 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.


Question: How does man first perceive features of an object?

Answer: external senses

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. <hl> In sense perception, the perceiver senses the form of the object; first, by perceiving features of the object by our external senses . <hl> 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.

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 <hl> external senses <hl>. 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.

In sense perception, the perceiver senses the form of the object; first, by perceiving features of the object by our <hl> external senses <hl> .

question: How does man first perceive features of an object?, context: 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.


Question: The body and soul's interaction takes place where?

Answer: the physical body

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. <hl> 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 . <hl>

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 <hl> the physical body <hl>.

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 <hl> the physical body <hl> .

question: The body and soul's interaction takes place where?, context: 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.


Question: What Muslim astronomer did Avicenna influence?

Answer: Al-Biruni

<hl> 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 . <hl> One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

Avicenna's astronomical writings had some influence on later writers, although in general his work could be considered less developed than Alhazen or <hl> Al-Biruni <hl>. One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

Avicenna's astronomical writings had some influence on later writers, although in general his work could be considered less developed than Alhazen or <hl> Al-Biruni <hl> .

question: What Muslim astronomer did Avicenna influence?, context: 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. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.


Question: What subject did Avicenna consider to be a separate discipline from astrology?

Answer: mathematical astronomy

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. <hl> One important feature of his writing is that he considers mathematical astronomy as a separate discipline to astrology. <hl> 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

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 <hl> mathematical astronomy <hl> as a separate discipline to astrology. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

question: What subject did Avicenna consider to be a separate discipline from astrology?, context: 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. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.


Question: What philosopher thought the stars received their light from the sun?

Answer: Aristotle

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. <hl> 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. <hl> He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

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. He criticized <hl> Aristotle <hl>'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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

He criticized <hl> Aristotle <hl> '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.

question: What philosopher thought the stars received their light from the sun?, context: 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. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.


Question: What planet did Aristotle think was a spot on the sun?

Answer: Venus

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. 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. <hl> He claimed to have observed Venus as a spot on the Sun. <hl> This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

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. 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. He claimed to have observed <hl> Venus <hl> as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

question: What planet did Aristotle think was a spot on the sun?, context: 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. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.


Question: Where did Avicenna think Venus was in relation to the sun?

Answer: below the Sun

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. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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. <hl> He used his transit observation to help establish that Venus was, at least sometimes, below the Sun in Ptolemaic cosmology, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model. <hl>

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. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, <hl> below the Sun <hl> in Ptolemaic cosmology, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.

question: Where did Avicenna think Venus was in relation to the sun?, context: 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. 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. He claimed to have observed Venus as a spot on the Sun. This is possible, as there was a transit on May 24, 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, i.e. the sphere of Venus comes before the sphere of the Sun when moving out from the Earth in the prevailing geocentric model.


Question: What work by Avicenna is thought to be a fake?

Answer: Liber Aboali Abincine de Anima in arte Alchemiae

<hl> Liber Aboali Abincine de Anima in arte Alchemiae was the most influential, having influenced later medieval chemists and alchemists such as Vincent of Beauvais. <hl> 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). Ibn Sina classified minerals into stones, fusible substances, sulfurs, and salts, building on the ideas of Aristotle and Jabir. 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.

<hl> Liber Aboali Abincine de Anima in arte Alchemiae <hl> 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). Ibn Sina classified minerals into stones, fusible substances, sulfurs, and salts, building on the ideas of Aristotle and Jabir. 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.

question: What work by Avicenna is thought to be a fake?, context: 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). Ibn Sina classified minerals into stones, fusible substances, sulfurs, and salts, building on the ideas of Aristotle and Jabir. 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.