چکیده:
Avicenna, following the sages before him, has divided wisdom into theoretical and practical; he considers practical wisdom to be part of philosophy and regards its ultimate goal as human perfection and happiness in this world and the hereafter. Furthermore, in explaining theoretical and practical intellect, he considers the theoretical intellect to be the perceiver of universals—both universals related to beings and those related to oughts—and the practical intellect to be the servant of the theoretical intellect and the perceiver of particulars related to actions and motives. Therefore, practical wisdom, which is the science of universal truths related to human actions, is derived from the theoretical intellect, whose principles are axioms, intuitions, and reliable experiences, and as a result, they are subject to truth or falsehood. Avicenna has addressed practical wisdom in several short treatises, which are not significant compared to his works in the field of theoretical wisdom. However, despite these brief discussions and considering the principles he stated for practical wisdom, it can be said that Avicennian wisdom has the capacity to have something to say in practical wisdom, especially in ethics.
خلاصه ماشینی:
Avicenna, with a full understanding of the requirements for expanding the goal of ethics and practical wisdom and adding otherworldly happiness to it, does not consider practical wisdom here to be limited to experiences and public interests like Aristotle; rather, he considers the principles of the three types of practical wisdom to be derived from the Divine Sharia, and their perfected limits are also explained within the Divine Sharia, from which the human faculty of observation and thought extracts practical laws and uses them in details.
(Ibid) Fakhr al-Din al-Razi, in explaining Avicenna's words, also considers the principles of the types of practical wisdom and their perfections to be derived from the Divine Sharia.
(Fakhr al-Razi, 1373: 2/14) In "Al-Shifa," after stating the types of practical wisdom, Avicenna also considers the general and universal validity of the types of practical philosophy to be established through theoretical proof and religious testimony, the detailed specification of which is based on the Divine Sharia.
(Ibid, 1385: 285 and 286) A similar statement can be seen in other works of Avicenna with slight differences; for example, in 'Al-Isharat,' he says: 'Among the faculties of the soul that manage the body is the practical intellect, whose task is to derive the rulings of particular matters that a human must perform to reach their voluntary ends and goals.
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