چکیده:
Ibn Sina considers faculty of rationality as an abstract faculty which in performing its duty does not depend on any organ of body. Justifying his view، he uses several arguments concerning immateriality of human soul. Meanwhile he refers to the need of this faculty to three other faculties namely: sense، imagination and thinking which all have bodily organs. Moreover، in some cases، he says that disorder in faculty of rationality results from a weakness، fatigue or corruption in brain. Furthermore، as a physician، he regards head's and brain's disease as some causes which may disorder or stop rational thinking and he prescribes necessary medicines to cure them. In this paper first we will discuss Ibn Sina's philosophical and medical viewpoints concerning the faculty of rationality، then we will explain the relation between brain and faculty of rationality and analyse the positive or negative role of body organs – especially brain – in the act or this faculty. Finaly we will discuss how Ibn Sina's apparently different views in this relation، can be summed up.
خلاصه ماشینی:
Avicenna, in refuting the view of some who believe that the material intellect is the potentiality of the heart and that the body of the heart perceives categories through the help of this potentiality, says that the reality is that (even) the material intellect is considered a potentiality and faculty of the rational soul, has no relation to any physical matter, and in any case, is a companion and follower of the essence of the soul (9, p.
The relationship between the intellective faculty and the brain in Avicenna's philosophical and medical views Dr. Forough al-Sadat Rahimpour* Abstract Avicenna considers the intellective faculty to be an abstract faculty that does not require a specific organ in the body for its particular action, and he provides numerous arguments proving the abstraction of the rational soul as the basis for this claim.
At the same time, in his philosophical works, he refers to the need and recourse of the intellective faculty to sensation, imagination, and thought—which, in his view, operates with the help of a physical organ—and in some cases, he accepts that impairment in intellection results from weakness, fatigue, or disorder in the brain.
Avicenna, in his capacity as a physician, confirms such cases and considers factors such as dryness and moisture, the hot or cold nature of the temperament, swelling and blows to the brain, and similar things, as causes for the mixture of the intellect and disorder in the action of the rational faculty, and even its cessation.
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