چکیده:
According to Islamic philosophers, what distinguishes the human soul from the animal soul is the theoretical and practical intellect. However, among these philosophers, and even sometimes within the works of a single philosopher, a single interpretation of the theoretical and practical intellect is not seen. The purpose of this writing is to explain the meaning of practical intellect from the perspective of Ibn Sina. By referring to the works of this philosopher, four terms regarding the practical intellect can be identified. In some of these terms, the practical intellect only has a cognitive function and is interpreted as the faculty that perceives general or particular judgments related to action. In some other terms, the practical intellect, beyond its cognitive function, also possesses a practical function. By examining these four terms, it becomes clear that none of them coincide with the two common terms among Islamic philosophers, and at the end of the article, an attempt is made to reduce the four described terms into a single and comprehensive term.
خلاصه ماشینی:
Avicenna says in the Natural Sciences of Al-Shifa and Al-Najat: "The practical intellect is the stimulating origin of the human body toward particular actions arising from deliberation and reflection.
In any case, based on the statements mentioned in Al-Shifa, Al-Najat, and Uyun al-Hikma, the three functions of the practical intellect are: human-specific passions, the inference of human industries, and the perception of moral good and evil.
In the Treatise on the Soul, among the three functions that Avicenna had mentioned in the books Al-Shifa, Al-Najat, and Uyun al-Hikma regarding the practical intellect, mentions only the latter two functions, which are perceptive functions, and says: "The acting faculty is that which they call the practical intellect, from which good and bad ethics arise, and the inference of industry.
From Avicenna's words in Al-Isharat, it can be understood that the practical intellect is a faculty through which the soul infers particular rulings related to action from general practical rulings.
Avicenna's sentence in Al-Shifa and Al-Isharat was: "The acting faculty (practical intellect) is the origin of stimulating the human body toward particular actions arising from conduct and reflection.
Given the clarifications in the books Al-Isharat, Al-Shifa, and Uyun al-Hikma regarding the interpretation of the third function, it seems that the expressions of the first and third statements regarding the third function should be applied to the interpretation provided in the second and fourth statements, considering only the perception of particular practical rulings as the duty of the practical intellect and attributing general perceptions related to action to the theoretical intellect.
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