خلاصة:
The subject of this article is to study the difference between the way of knowing intellectual forms and sensory and imaginary forms according to Ibn Sina. According to what is known, knowing the scientific forms is a direct and immediate science according to Ibn Sina. The purpose of this article is to distinguish between the knowing intellectual forms and the knowing sensory and imaginary forms. It is understood from Ibn Sina's texts that there is a difference between the knowing intellectual forms and the knowing sensory and imaginary forms. The knowing intellectual forms is a direct and present science; while the knowing sensory and imaginary forms is a mediated and productive science. Such a distinction goes back to Ibn Sina's foundations in ontology and psychology. Ibn Sina, by believing that, firstly, intellectual forms are abstract things and as a result direct knowledge is possible to them, and secondly, the truth and reality of objects constitute their existence and existential mode, was able to prove the present knowledge in rational forms.
ملخص الجهاز:
Considering the above premises, it can be stated that knowledge of sensibles occurs in such a way that an encounter takes place between a sensible thing and one of the external senses of a human, and consequently, a form of that thing comes into existence in a sensory faculty or organ.
e. , the connection of the soul with the body, is a mediated and acquisitive knowledge; whereas knowledge of intelligible forms, because it refers to the theoretical intellect and the connection of the soul with intellectual essences, is considered an unmediated and presential knowledge: فأما الصور العقليۀ فإن الاتصال بها بالعقل النظري و أما هذه الصور (الجزئيه ) فإن النفس إنما تتصورها بقوة أخري و هو العقل العملي و يخدمه في ذلک الباب التخيل .
B) The reason for the difference between the manner of knowledge of intellectual forms and sensory and imaginary forms Avicenna considers the soul to be the true perceiver (ibid.
In fact, in addition to the abstraction of sensory and imaginary forms, another matter must also be realized so that the rational soul can attain the perception of intellectual forms (Avicenna, 1404 AH, Vol.
Avicenna believes that after the human soul, through the abstraction and stripping of sensory and imaginary forms, acquires the readiness to receive the intellectual form, a relationship and connection is established between the rational soul and the active intellect, and as a result of this connection, the intellectual form becomes perceivable and attainable from the active intellect; in other words, because the intellectual form is a possible being, it possesses both an existential aspect and an essential aspect.
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