Ilm-al-Nafs by Shaykh Ibn Bajjah

Ilm-al-Nafs by Shaykh Ibn Bajjah

1. %\
$EGXOODK.KDQ
7KH3XULILFDWLRQRIWKH6RXO
(QJOLVK7UDQVODWLRQDQG1RWHVE\
06+$6$10$?680,
,6/$0?V%22.6LVODPVERRNVZRUGSUHVVFRPhttp://islamsbooks.wordpress.com/

2. 'Ilm
al-Nafs http://islamsbooks.wordpress.com/

3. PREFACE
Ibn
Bajjah'sKitab
al-Nafs
isnow
readyforthe
English
readers.TheArabictextwiththeArabicversion
oftheIntroductionandNotes
preparedby
thewriter
himselfwassenttothe"RevuedeFacademicArabede
Damas",Syria,long
aftertheEnglishtranslation
together
withtheArabicTextwassubmittedfor
publication
to
thePakistanHistoricalSociety
ofKarachi.TheArabic
version,however,cameoutintheArabWorldbefore
the
original
workcouldseethe
light
ofthe
day.
Intheyear1950,whenthewriterwasinOxfordto
closomeresearchworkinthefieldofArabic
Philosophy
underthekindsupervision
ofDr.R.Walzcr,thefatter
verykindlymentionedtheBodleianmanuscriptofIbn
Bajjah
tothewriterandadvisedhimtoselecta
portion
thereofwithaviewtocollatethesamewiththecorres-
pondingportion
ofthe
only
otheravailablemanuscript
inBerlin. Afterthetreatiseinhandwassefec'edby
the
writerandappro\edbytheauthoritiesconcerned,
it
wasdiscoveredthattheBerlinmanuscriptwouldnotbe
available,asitwaslostinthelastGreatWorldWar
Itwasonlythrough
thevaluablecriticismofProf.
S.VanDen
Berg,
the
encouragement
andkindcareof
Sir11.A.R.Gibb.andthe
veiyeffective
supervision
of
Dr.R.Walzerthaithewritersucceeded in
completing
theeditionwhichwassubmitted totheUniversity
of
Oxfordunderthetitle"IBNBAJJAH'SPARAPHRASE
OFARISTOTLE'SDEANIMA"forthe
Degree
of
D.Phil,in1952-53.
Ontherecommendation ofProfessorPaulKahle,
whovisitedPakistan in1956,thePakistanHistorical
Societyapproved
thissmallbooktobeincludedinits
seriesof
publications.
i) http://islamsbooks.wordpress.com/

4. Thewriterfeelsdeeply
indebtedtotheabove-
mentioned
distinguished
orientalistandtotheoffice-
bearersandmembersofthePakistanHistoricalSociety
through
whosekind
encouragement, supervision
and
assistancethisworkisnowinthehandsofthereaders.
Thewriteralsorecordshisdeepindebtedness to
Dr.
SerajulHuq,HeadoftheDepartment
ofArabic
andIslamicStudies
;toProfessorS.M.Hossain,former
HeadoftheDepartment,
andex-Vice-Chancellor,
UniversityofDacca
;andtotheUniversity
ofDacca,
fortheir
help,encouragement
and
grant
ofStudy
Advance.
Intheend,thewriteralsoofferssincerethanks
and
gratitude
toDr.Beeston(nowtheLaudean
ProfessorofArabicinOxford),andotherAssistantsin
theOrientalSection,Bodleian Library,Oxford ;to
Dr.S.MoinulHaq,GeneralSecretaryandDirectorof
Research, Pakistan Historical Society,Karachi
;to
theproofreader,printer,andassistantsoftheSociety;
fortheirverykindassistancein
preparing
thework,and
bringing
itoutofthe
press,
THEUNIVERSITY, M.S.H.
DACCA.
(*
v
") http://islamsbooks.wordpress.com/

5. CONTENTS
Introduction :
I.The
Subject
II.The
Manuscript
Translation :
Ch I.OntheSoul ...
i,
II. DiscourseontheNutritive
Faculty
,, III. DiscourseontheFacultiesofSense
Perception
..
IV. DiscourseonSight
,,V. DiscourseonHearing
,,VI. DiscourseonSmell
,,VII.DiscourseonTaste
VIII.DiscourseonTouch
vIX.OnCommonSense
.,X. DiscourseontheFacultyofImagination
,XL DiscourseontheReasoningFaculty ...
Notes
Introduction :
Ch. IOntheSoul
II.DiscourseontheNutritiveFaculty
,, III.DiscourseontheFaculties ofSense
Perception
IV.DiscourseonSight
,,V.DiscourseonHearing
,,VI.DiscourseonSmell
VII.DiscourseonTaste
Page
1
10
13
29
79
88
92
96
98
103
106
117
122
125
143
157
172
176
178
181
(I
V
III) http://islamsbooks.wordpress.com/

6. Page
Ch.VIII.DiscourseonTouch ... ... 182
IX.OnCommonSense ... ... 185
X. DiscourseontheFacultyofImagination 187
XI. DiscourseontheReasoningFaculty ... 192
Bibliography
... ... ... ... 195
Appendix
... ... ... ... 199
Index ... ... ... ... ... 203
(IV) http://islamsbooks.wordpress.com/

7. INTRODUCTION
ITHESUBJECT
THEsubject
ofthisvolume isthefirsteditionofIbn
Bajjah's
Kitab
al-Nafswithan
English
translationand
historico-philosophical
notes.Thesecondvolumewill
presentIbn
Bajjah'sother
psychological
treatises.
AbuBakrMuhammad ibn(Yahyaibn
al-Sa'igh,
knownasIbn
Bajjah(d.533/1138),
1
thefore-runnerof
Averroes,
"
thecommentator
par
excellence",hasbeen
unanimouslyregarded
asoneofthechief
representatives
ofArabic
philosophy.Hehasbeenreferredtobyhis
contemporaries
asthe
greatestexponentofAristotelian
philosophy
afterIbnSina',theShaykhal-Ra'Is.
2
Butthe
worldhashithertoremainedso
inadequatelyinformedof
andacquaintedwithhisworksastoknow
only
afew
tractatesandKitabTadbiral-Mutawahhid whichlasthas
beenknown
through
itsHebrewtranslation to
Europe
sincetheMiddle
Ages.
Thereareonlytwo
manuscripts
ofIbn
Bajjah'sworks
known,preserved
inthelibrariesofOxfordandBerlin. I
started
reading
Ibn
Bajjah'
sKitabal-Nafs
inOxfordwith
thehope
of
collating
itwiththeBerlin
manuscriptwhich
hadbeen,asIlearnedafterwardsfromtheLibrarianofthe
BerlinLibraryand
through
the
good
servicesofProf.P.E.
Kahle,shiftedtotheEasternzoneofGermanyduring
the
WorldWarIIandlost.NowIhavenootherexcusefor
editing
anArabictextfroma
singlemanuscript,
butthe
onewhichMr.D.M.Dunlop
offersinthe
beginning
of http://islamsbooks.wordpress.com/

8. 2 IBNBAJJAH'SPSYCHOLOGY
hisarticleentitled
"
Ibn
Bajjah'sTadbiral-Mutawalihid
"
whenhe
says
:
"
Ifthedifficultiesandhazardsinvolved
in
attempting
toeditanArabic text,particularly
ofan
abstractcharacter,froma
singlemanuscriptshouldhave
beenpointedout,the
replywas
ready
tohandthatifthe
workweretobeeditedat
all,itmustbefromtheBodleian
manuscript
andthatalone."
3
Inthesecircumstances,
Ihavehadnochoicebutto
decipher
thewhole
manuscriptwhichconsistsof222folios
andtoestablishasfaras
possiblethetextofobscure
passages
withthe
help
of
parallels.ThetextoftheKitah
al-Nafswas
originallycompletebut,lateron,Ibn
Bajjah's
friendand
disciple,
al-Wazir'Abu'l-Hasan 'AliIbn
al-'Imam*
through
whomhis
writings
havesurvived,losta
few
pages
fromtheendofthebook.Ibnal-'Imamhimself
has
expressed
his
regret
forthisloss.
5
IbnTufaylalso,
inthe
preface
tohisfamous
philosophicalromance,Hay)
IbnYaqzan,mentionsthatIbn
Bajjah's
Kitah
al-Nafsand
mostofhisworksare
incomplete.
6
Kitah
al-Nafs
Ai\
Independent
Work:
LikeKitabTadbiral-Mutawahhid, Kitah
al-Nafs
is
always
referredtoby
theauthorhimselfintermsthat
clearly
indicatethatitishis
original
and
independentwork,while
hereferstootherworksofhisasnotesorcommentaries
ontheworksofAristotle.
7
Kitab
al-Nafs
is
evidentlyan
original
workandisneitheracommentarynora
para-
phrase.Butsinceinthe
arrangement
ofcontents,andin
the
exposition
ofthefundamental
psychological
theories,
itismoreorlessin
conformitywithmostofthesecond
andthirdbooksoftheDeAnirnaofAristotle,
itisnot
entirelywrong
tocallitaparaphrase
ofAristotle'sDe
AnimacomposedbyIbn
Bajjah. http://islamsbooks.wordpress.com/

9. INTRODUCTION
3
Ibn
Bajjah'
s
Style
:
An
eloquentpoet
anda
gifted
musicianof
great
repute
8
ashe
is,Ibn
Bajjah'sphilosophical style
is
highly
abstractandalittleunevenand
stereotype. Buthis
favourite
disciple,
Ibnal-lmam,holdsadifferent
opinion
andadmirestheclearnessand
beautyofthe
expression
ofIbn
Bajjah.
9
Kitab
al-Nafs itself,nodoubt,bears
evidencethathis
expression
in
places
islucidand
simple
in
character. Likeal-Farabi,onwhose
writings
he
chiefly
depends,
hetriestoelucidateaproblem
in
simple
language,
butoftenhis
attempt
todosorendersitcom-
plicatedandobscure afactheis
fullyconsciousof
;
occasionally
he
regrets
his
inability
torevisehis
writings
forwantoftime.
10
Oftenhissentencesarenotcorrect
according
totheusualrulesofArabic
syntax.Particularly
thepronouns (j\++)do,veryoften,not
agree
in
gender
withthenounsreferredto
;the
examplesaretoonumer-
ousto
put
thewholeblameonthe
scribe,whohimself
being
alearnedQadianddisciple
ofIbnal-'Imam,must
havetakenallcarein
copying.
11
His
juniorcontemporary,
IbnTufayl,rightly
remarks :
12
ju*5j)\
*J
^ji
^jJ^T^IIji>Ji>
,
"
Inhis
Epistleconcerning
theUnion,he(IbnBajjah)
himselfexplainsandmentionsthatitwouldrequirea
great
dealoftroubleand
pains
to
expressclearlywhathehad
undertakento
prove,and,thatthemethodwhichhehad
madeuseofinmaking
himselfclear,wasnot,inmany
places,
soexactasit
might
havebeen,and,thathewould
haveattempted,
ifhehadtime,toalterit." http://islamsbooks.wordpress.com/

10. 4 IBNBAJJAH'SPSYCHOLOGY
His
Influence
onhis
Contemporaries
:
Nevertheless, Ibn
Bajjah'sscholarship remarkably
influencedsomeofhisjuniorcontemporaries, particularly
IbnRuShdandIbn
Tufayl.His
writings
exerteda
great
influenceonthe
writings
ofIbnRuShdwhoevidently
wrotehis^^(paraphrasesofAristotle'sworks,published
withthe
exception ofKitabalHiss flMahsus in
Hyderabadunderthetitleof(RasWilIbnRushd}
afterIbn
Bajjah'sworkscollectedbyIbnal-'Imamunderthetitle
Majmtfat
minKalam
al-Shaykh
al"Imamal-Wazir
AbiBakrMuhammad Ibn
Baijat
al-Andalusi which
contains,besidesotherworkshiscommentaryonAristotle's
Physics,Meteorology,
andHistoric* Animalium.Asa
matterof
fact,IbnRuShdhimselfadmits inhisTalkhis
Kitab
al-Nafs
l*
insomanywordsthatwhathehas
expressed
concerning
MindistheviewofIbn
Bajjah.Ofcourse,
sometimesIbnRuShdre-examines and criticisesthe
philosophical
viewspropoundedbyal-Farabi,IbnSlna',
andIbn
Bajjah
aswell.
11
Theexplanatory
noteswhichI
haveaddedtothetranslationwillthrowsome
light
onthe
indebtednessofIbnRushdtoIbn
Bajjah.
ImportanceofKitab
al-Nafs
:
Ibn
Bajjah's
Kitab
al-Nafs
isof
greatimportance
not
onlyforthefactthatit
provides
uswiththesourceand
background
ofIbn
Rughjd,_but
alsobecauseit
helps
in
filling
up
the
gap
betweenal-FarabiandIbnRushd.
Aristotle'sDeAnimawastranslatedintoArabicinthe
ninth
centurybyIshaqIbnHunayn.
15
ThisArabicversion
hasneverbeen,up-tillnow,edited,butamanuscripthas
recentlybeenfoundinIstambuLAlexanderof
Aphrodisias
wrotean
abridgment
oftheDeAnima(extantinGreekand
Hebrew)whichwascommentedbyal-Farabi,
16
butthis http://islamsbooks.wordpress.com/

11. INTRODUCTION
5
commentaryhasnotbeentraced. Besides,asstatedby
Ibnal-Nadim,thecommentariesofThemistiusand
Simpli-
ciuswereavailableinArabic.
17
Ibn
al-Bitriqseemstohave
beenthefirsttowriteinArabica
paraphrase(^j*)
ofthe
DeAnima. Severalothertreatises
bearing
thetitleof
arefoundinthe Fihristunder
Theophrastus
P-252),AlexanderofAphrodisias (
p.253),
18
Themistius(^J^l?,p.253),Plutarch
p.254),
19
andAriston(u-^AP-255),butnomanuscript
of
theArabicversionshashithertobeendiscovered.Ahmad
Fu'adal-Ahwaniof
Egypt
has
publishedalong
withIbn
Rushd'sTalkhisKitab
al-Nafs&n
ArabictextentitledKitab
al'Nafsal-mansub li
'Ishaq,
which isevidently
nota
translationbutananonymouscommentary
oftheDeAnima
probablywrittenbeforeHunayn
;aPersianversionofthe
sameisavailableintheBodleianLibrary,Oxford.
2;
SofarnoArabiccommentary oftheDeAnima,
besidestheone
justmentioned,hasever
appeared,andIbn
Bajjah'sKitab
al-Nafs
seemstobetheearliesttexthitherto
knownthat
gives
the
gist
ofallthethreebooksofthe
DeAnima.Inhisbook,IbnBajjahrefers,besidesAristotle,
toal-Farabi,Alexander,Galen,ThemistiusandPlatoalso.
Although
IbnSlna'isnevermentionedbyIbn
Bajjah,
the
following
tribute
paid
tohim
byhisfavourite
disciple,
Ibnal-lmam,bearsevidencehow
highly
admiredby
the
intelligentsia
of
SpainIbnSina'musthavebeen:(Fol.4A)
21
Ui
Q&
J lil http://islamsbooks.wordpress.com/

12. ()
IBNBAJJAH'SPSYCHOLCGV
"
WereallythinkthatafterAbuNasral-Farabitherewas
nomanlikeIbn
Bajjah
fortheelevatedmannerinwhich
hewroteand
spokeonthosesciences
;forifweestablish
acomparison
betweenhis
writings
andthoseofIbnSina',
andal-Ghazzali, thetwoauthorsmostpromoted
the
studyofthatscienceintheEastafteral-Farabi,weshall
findthebalance
inclining
ratheronthesideofIbn
Bajjah,especially
ifwebearinmindtheclearnessand
beauty
ofhis
expressionandhis
aptitude
in
penetrating
the
writings
ofAristotle.Of
these,however,therecanbe
nodoubt thatthetwoabove-mentioned
philosophers
were,together
withIbn
Bajjah,thosewhounitedinthem-
selves allthe
learning
andallthetalentsoftheir
predecessors, distinguishing
themselvesby
theclearnessof
theirdissertations,and
competing
intheirworkswiththe
mostcelebratedphilosophersof
antiquity/
9
TheSoulanditsFaculties :
InhisKitabal-Nafs,obviously
afterAristotle,Ibn
Bajjah
definessoulasthefirstentelechyofthe
organized
body,anddescribesthethreemajor
facultiesofthesoul,
viz.thenutritive,the
sensitive,the
imaginative
faculties,
therationalfacultybeing
treatedinan
analogousway.
Soul,according
tohim,isanequivocaltermandcannot,
therefore,bedefinedinoneandthesameway.His
enquiry
intothesoulmainlyconcernsthesoulofthe
animals.
TheNutritive
Faculty
:
Thenutritive
faculty,
definedasthefirstentelechy
of
the
organized
nutritive
body,
isassistedbytwootherfacul-
ties :thefaculty
of
growth,
andthefaculty
of
reproduction.
Thefunctionofthe
facultyofnutritionisto
prepare
sub-
stancesinthenutrientbodywhichareemployed
forthe http://islamsbooks.wordpress.com/

13. INTRODUCTION 7
preservationofthebody,
its
growth,
andintheend,for
reproduction. Justasthenutritivefaculty
turnsfoodintoa
partofthebody
ofthenutrientthereproductivefaculty
in
thebodyreproduces
abodyofthe
species
ofthebody.Since
themoverofthe
reproductivefaculty
isan
'
ActiveMind",
noconfusiontakes
place
in
reproducing
itsrelevant
species.
This
reproduction corresponds
tospontaneousgeneration
from
putrefaction,
in
non-reproductive loweranimals.
TheSensitiveFaculty
:
Thesensitive
faculty,
definedasthefirstentelechyof
the
organized
sentientbody,perceives
theformsofthe
sensed
things.
This
facultyhasseveralsenses,each
having
an
organ
;andhence,Ibn
Bajjah
callsthemsouls
22
these
sensesare
sight,hearing,smell,taste,touch,thecommon-
sense,andthe
movingfacultywhichhasbeenmentioned
23
butnotdescribedandwhich,
Ithink, isthe
facultyof
appetition("X^yJi Sj-Ji),aslbnBajjah
himself
explains
ina
separate
treatise.He
explains
therethatthe
appetitive
soulhasthreefaculties :
imaginativeappetition,
intermedi-
ate
appetition,andrational
appetition.Thefirsttwo,
according
tohim,arecommontoallanimals,andhence,
they
lookafterthemselvesaswellastheir
progeny.
The
thirdis
peculiartomanalone.
2*
Unlikeal-Farabi,provided
theFusus is
rightly
attri-
butedtohim,
25
andIbnSina',
25
heneverusestheterms
"
external
"
and
"
internal
"
forthesenses,nordoeshe
mention
"
Sj^^Jl",the
representative,though
hementions
*'
retention
"
(JwJi)andascribesittothecommon-sense.
27
But,howdoes
perception
take
place
?Ibn
Bajjah,
likeAristotle,preciselyexplains
that
perceptionmeansthe
reception
oftheformsofthesensed
things,
and
although
formiswrappedup
inmatter,here
"
form
"
means
just
a http://islamsbooks.wordpress.com/

14. 8
IBMBAJJAH'SPSYCHOLOGY
pattern
oran
image,
andismatter
perpriusonly,whilethe
matterofthesensed
things
ismatter
perposterius.
Since
the
perceived
formhassomeconnectionwithitsmatter,we
perceive
itwithallitsmaterialqualities.
The
ImaginativeFaculty
:
Definedasthefirstentelechy
ofthe
organized
imaginativebody,the
imaginative faculty
is
preceded
by
sensationwhich
supplies
itsmatter. Sensationand
imagination
have,therefore,beendescribedastwokinds
ofthe
perceptionofthesoul.Butthedifferencebetween
thetwoisobviousinasmuchassensation is
particular
and
imaginationgeneral.
The
imaginative facultyculmi-
natesinthe
reasoning facultythrough
whichaman
expresses
himselftoanotherman,andachievesaswellas
impartsknowledge.
Inshort,thesoul,asdescribedby
Ibn
Bajjahhimself,
28
isanActiveFaculty("AUUJIsyai)dualincharacter,since
whensoulissaidofthefirst
entelechy
itisaPassive
Faculty("*U*J syJi),andwhenofthelast
entelechyan
ActiveFaculty("*uuit^i).Thedualismofmatterand
form,moverandmoved,actionand
passion,andfirstand
lastsoremarkable acharacteristic ofAristotelian
thoughtforms
anaturaland
indispensable
basisofall
the
arguments
Ibn
Bajjahadvancesinthisbook.
Ina
separate
treatiseontheRational
FacultyIbn
Bajjah
mentions
"
theDivineGift
"
through
whichthe
rationalsoulsees
"
theGift
"
itself
just
asitseeswiththe
facultyoftheeye
the
light
ofthesun
through
the
light
of
thesun.
29
This"Gift",hefurther
says,
is"thecommunion
withtheActiveIntellect
"
(juailJ2*JI).
30
Apartfromthis
treatise,hehasseveralothertreatises
inwhichhedealswithdifferent
aspectsofthesoul, http://islamsbooks.wordpress.com/

15. INTRODUCTION
g
especially
onthe
AppetitiveSoul
("v-jylij-^'Xtheaware-
nessoftheActiveIntellect(Ji*aiJsJl^uJj>i>Ji),thenatural
desire(</^iJ>~
jl
"***u
)>etc.,inwhichheseemstohave
builthisownsystem
to
explaintheproblemsofMind,
prophecy,
andrevelation.
ThusImayconcludethatIbn
Bajjah
starts
describing
"
Aristotelian
psychology
"
andarrives,intheend,atthe
conclusion theproblem
of
prophecy
arrivedat
byIbn
Sina*andwhichhasbeendealtwithinhisMishkat
al-AnwarbyImamGhazzaliwhosenameIbn
Bajjah
mentionswith
respectandreverence.
31
Inthecommentaryanattempt
hasbeenmadeto
provide
materialstofacilitatethe
understanding
ofthe
text.Besides
quotingparallelsfromIbn
Bajjahhimself,I
havetriedtotracethe
origin
ofhisviewsintheworksof
Aristotle,al-Farabi,IbnSma',andotherGreekand
Muslim
philosophers,
AsIamnotwellup
inGreek,
Ihavereliedonthe
OxfordtranslationoftheworksofAristotleandthe
English
translationofotherGreekworks. http://islamsbooks.wordpress.com/

16. ^THEMANUSCRIPT
Bajjah's
Kitabal-Nafs
forms
part
oftheBodleian
manuscript
Pocock206entitled Majmu'ai
minKalam
al-Shaykh
al-Imamal-'Alimal-Kamilal-Fadil a\-Wazir . . .
WazirAblBakrMuhammadIbn
Bajjat
al-Andalusi. The
written
pages
ofthismanuscript
of222 folios is
measured3f
>
7J",each
pagecontaining
27andvery
often32lines.Thedateofthe
transcriptiongiven
on
folio120Aindicatesthatthis
manuscriptwaswrittenby
al-Qadl
al-HasanIbnMuhammadIbnMuhammadIbn
MuhammadIbnal-NadaratQus
inthemonthofRabi*
11,547/1152andwascollatedwiththe
originalcopy
ofIbn
al-Tmamwhichthelatterhadreadwiththeauthorand
hadfinished
reading
onRamadan15,530/1135,
i.e.nearly
three
years
beforethedeathofIbn
Bajjah.
Thisnotice,by
theway,
settlesthatIbnBajjah
diedintheyear533/1138,
i.e.after530/1135
andnotin525/1
130.
2
Anotherdate
hasbeen
given
attheendofFol. 1ISA ;itconfirmsthe
above-mentioned statementandindicatesthatal-Hasan
Ibnal-Nadar,thescribeofthemanuscripthadcopied
at
Qusup
tothefoliomentionedintheendofthemonthof
Rabr 1intheyear547/1152andhadcollatedthetext
withthe
original
writtenbyAbu'l-Hasan'AllIbn'Abdu'l-
'
AzizIbnal-'Imam.
TheBerlinmanuscript,
asitisevidentfromAhlwardt's
Catalogue,
Vol.TV,No.5060,waswritteninJ.670/1271.
Butitsimportance
liesinthefactthat itcontained in
additionIbnBajjah'swritings
onmedicine,Astronomy,
anddiscoursesofAlexanderofAphrodisias
on
sight
and http://islamsbooks.wordpress.com/

17. THEMANUSCRIPT H
colourwhicharenotincludedintheBodleian
manuscript.
AsstatedbyAhlwardtthismanuscriptwasalsobasedon
the
copyofIbnal-'Imam. Butthelistofthecontents
showsthattheBerlinmanuscriptwasfullerthantheOxford
manuscript,andthatitlackedonly
inthe
logicalportion.
TheKitab
al-Nafs,
intheBodleian
manuscript,
consists
of26foliosandahalf,beginning
atFol.138Band
ending
inFol.165A.The
manuscript
is
slightlydamagedand,
though
writteninbeautifulnaskh,
isunpointedandoften
withoutdiacriticalmarks,asit
happens
in
philosophical
manuscripts.Besidesthe
peculiarstyleofthe
handwriting,
oftentheletters
I,oTandJare
confusing,which,inthe
caseof
orthographic mistakes,have,indeed,renderedthe
manuscripthardlylegible.
33
However,bycollating
theKitabal-Nabat,infull,the
Risalatal-WadctandtheRisalatJttisalal-'Aql,
in
parts
whichwereeditedby
lateProfessorAsinPalaciosfrom
boththeOxfordandtheBerlinmanuscripts
3'
withthecor-
respondingportionsavailableintheOxfordmanuscript
itis
certainthatasfarasthetextofKitabal-Nafs
isconcerned
theBerlinmanuscriptwouldhavebeenofimmensehelp
fortheeditorinasmuch asthetwomanuscripts
some-
timesdifferfromeachotherintheversionofthetext,
andwhereone
manuscript
omitscertainwordsthe
othermanuscript addscertain others.
35
Imustalso
say
thatinmanyplaces
intheabove-mentioned textsmy
readings
havebeendifferentfromthe
readings
ofthelate
Professor
36
whosenoticecertainwordshavealsoescaped.
37
HiseditionoftheTadbiral-Mutawahhid is,however,
betterthanthefew
pages
ofthesamebookpublishedby
Mr.D.M.Dunlopwho,forexample,
readsJCX^Jas
as"***,c*
JIasc*^
1
,^as^'&**)as http://islamsbooks.wordpress.com/

18. 12
IBNBAJJAH'SPSYCHOLOGY
andjj*^
1J^<Mjasj>4**"j'^i^jand
Thetext
obviously
containserrorseitherduetothe
scribeorduetomistakesinthe
originalcopy
ofTbnal-
'Imam.Mostoftheerrorshavebeencorrectedinthetext,
andthemanuscript
versionhasbeen
given
inthecritical
apparatus
;additionalwordshavebeenbracketedinthe
textlikethis
(...).Thereareafewlacunashereandthere,
andIhavetriedtofillthemwhere
possible
;somelacunas
may
have
escapedmynotice.
AsIsaidbefore,the
manuscript
is
very
oldandinsome
places
thesurfaceofthe
paper
isbadlydamaged,having
beenexposed
tomoisturewhichcausedmanypages
tostick
together.
In
places
the
script
hasbeen
partially
or
totally
coveredupby
theportions
thatcameoffthe
corresponding
portions
ofthe
pagesfacing
them.
These
damagedparts
havebeen
carefullyrestored,and
thatwiththe
help
ofthecontextandthetracesofthe
original
wordswhichcanbefound.Thesesectionshave
been
placed
inbetween
squarebracketslikethis
[
. .
.]
.
Except
KitabTadblral-Mutawahhid, Kitabal-Nabat,
theRis&latal-WadctandtheRisalatalJttisal,noother
part
ofthismanuscript
haseverbeeneditedor
published.
Ockley's
statement inhis
English
translationofIbn
Tufayl'sHayy
IbnYaqzan
thatthewholemanuscript
ofIbn
Bajjah
wasedited
byProfessorE.Pocock is
highly
misleading,
39
ProfessorPococknevereditedanypart
ofthe
manuscript
nordoeshe
anywhere
intheElenchos
Scrip-
torum
publishedalong
withhis
Philosophus
Autodidactus
claimtohavedoneit. http://islamsbooks.wordpress.com/

19. FROMIBNBAJJAHSSAYINGS
ConcerningtheSoul
CHAPTER I
ONTHESOUL
InthenameofAllah,theMerciful,theAll-Merciful.
Allahalone
helpsanddirectstothe
right
course.
BODIESareeithernaturalorartificial.
1
Artificialbodies,
for
example,chairandcouch,existastheresultofvolun-
taryaction
only.
2
Naturalbodies,forexample,stone,
palm-tree,andhorse,allcometobeand
passaway/
Aristotlehas
explained
inhisworksaboutthe
things
whicharecommon
4
tonatural
things (i.e.aboutthe
generalprinciples
of
physics)
thatallthesearecomposed
offormandmatter
5
just
likeartificialbodies,andthat
thecondensation*of
gold
hasthesamerelationtothe
gold,
itsmatter,astheformofthecouchtothewood.
Matter,asexplained
inthefirstbookofAristotle's
Physics(Fol.139A),
iseitherformlessbyitself,
7
andwhat
is
generated
fromitisasimplebody(i.e.anelement);and
the
simplebodies
(i.e.
theelements), asexplained
in
other
places,
arefour
8
,namelyearth,water,airandfire
;
ormatterhasaform.Withtheexception
ofthefour
elementsmatterofthisdescription
canonlybecomethe
matterforanynaturalbody
9
ifanothermatterbe
mixedwith it.Forwhenasimplebeing (i.e.element)
changes,
it
changes
eitherinitsform,andthusanother
simplebeing(i.e.element),opposite
to
it,
is
generated http://islamsbooks.wordpress.com/

20. 14
IBNBAJJAH'SPSYCHOLOGY
fromitfromwater,for
example,
is
generated
airand
earthoritcan
change
initsaccidental
qualities,
10
but
thisistransformation, not
generation.Now,whenan
element isbentupon
11
producing
acompound,
ithas
necessarily
tobemixedwithmorethanone.
Similarly,
someartificialbodies
originate
fromoneexistentformed
thing,
sincethe
species
ofartareaccidental
qualities
of
naturalbodies,although
theirsubstratumreceivesthem
fromtheartisan
12
only.Someartificialbodiesreceivethe
accidentalqualitiesbymeansthatallcomefromartexclu-
sively,
for
example,
thechair;foritswoodreceivesform
through
art,andtheinstrumentsbywhichitismadeare
products
ofartaswell.Butthereareotherartificial
bodiesinthecaseofwhichthefirstmoverisart,
n
while
theinstrumentsarenaturalbodies,asfor
example,glass
whichisonly
finished
through
theheatof
fire,fire
being
anaturalbody.Thislatterkindcanbesub-divided:
eitheralltheinstrumentsare
things
whichdonotexistasa
resultofvoluntaryaction,ortheinstruments arein
part
natural,in
part
artificial. Buthowdothose
things
that
havenaturalinstrumentsbecomeartificial?
Ianswer :Themoveriseitheraccidentalor
essential,
14
foritmay
setinmotionbyitself,oritmay
setinmotion
through
theintermediary
ofoneormoreother
things,
and
theseintermediariesareinstruments or
quasi-instruments
forthemover.Buttheartdoesnotsetinmotionbyitself,
butsetsinmotion
through
instruments.
15
Thatwhichisset
inmotioninsuchawaythrough
amoverhasmorethanone
moverandwillhavealastmoverandthisistheonethat
isincontactwiththe
thingmoved,
16
forexample,
theaxe http://islamsbooks.wordpress.com/

21. ONTHESOUL
15
withthewood,andthisisthemoverfromwhomthe
artderivesorwhoistheartitself.
17
Andashasbeen
shown,thelastmovercannotsetinmotionwithoutthe
first,whereasthefirstcansetinmotionwithoutthelast,
forthemotioncomestobeatthe
precisetimewhenthe
firstmover
originates
movement.Hence,thefirstmover
isthe
agent
forthemotionandtohimitisascribed,
18
ashasbeenshownin
Physics
VIII.
Everything
movedinwhichthefirstmoverisnature
is
natural,and
everything
inwhichthefirstmoverisart
is
artificial,
19
whateverbeitsinstruments.
Asforthefactthattheartmaychange,
this is
duetoanaccidentorsecondintention, thishasbeen
explained
inPhysics
1I.
2J
(Fol.139-B)Forms,ofwhatevershapetheyare,are
eithernaturalorartificial.
21
Theformsare,inshort,the
perfections
22
ofthebodiesinwhichthey
are.They
are
notmere
perfections,
but
perfectionsfirmly
establishedin
thebodieslikepermanentacquisitions.When
perfection
reaches thisstateitiscalledan
"
entelechy
".Forms
arethentheentelechiesofbodiesthat
possessentelechies
potentially. Theseentelechiesareofdifferent kinds:"
thosethatperform
theiractionsinthe
things
towhich
theybelong
without
being
moved
essentially,andthose
thatperform
theiractionswhile
being
actedupon.
Since
everythingmovedhasamover,
24
theentelechies
aremovedeitherby
amoveroutsidethem, likemost
oftheartificialbodies,orby
amoverinsidethemselves.
Inartthisisliketheautomaticmachines
25
thatareset
inmotionto
perform
theiractionsthatremaininthem
forsometime. Ihavesummarized thisinthescience
ofPolitics.
26 http://islamsbooks.wordpress.com/

22. 16 1BNBAJJAH'SPSYCHOLOGY
Astonaturalbodies,theyhavetheirmoverinside
thewhole
body,andthenatural
body
iscomposedof
moverandmoved.
27
Artificialbodieshavetheirmover
outside,the
thingmoved,andthe
thing
moved is
connectedwiththemoverbyaccident.
Naturalbodiesare,however,notlikethis.Asto
the
questionwhetherthereisinnature
anything
similar
to
art,thisdemandsan
inquiry,although
ifthere
is,this
resemblancewouldseemtobeofadifferentkind.
Naturalbodiesmovetotheirnatural
places
28
only
when
theyarein
placesnotnaturaltothem,for,then,
thereexistsinthema
capacity
29
according
tonature
andtherefore
theyhavetheirmovementstotheir
places.
Theyonlychange
theirdirections
30
byaccident.For
theirnot
being
intheirnatural
places
is
onlyduetoan
obstaclethat
preventsthem,butwhentheobstacleis
removed,theymovetotheirnatural
places. Hence,
it
hasbeenassumedthatthemoverinnaturalbodies isthe
sameasthemoved.Butthisisnotso.
31
Forinsofar
asthestoneisin
potentiality
isbelowandmoves
inasmuchasithas
weight,
the
thing
movedin itisits
potentiality
of
movingdownwards,andthemover is
the
weight.
52
Hence,
itmoveswithonekind of
movementthatisnaturalforit.
There is
nothing
inthe
thing
movedinopposition
tothemover,forthe
thing
movedisonly
its
potentiality.
Thisisnotthecasewiththosebodiesthatpossess
souls.
35
Forthe
thingmoved
possesses
aformforthesakeof
whichitperforms
acertainaction,andeitherthemover
movestheminopposition
totheirnaturalaction,or
movesthem
according
totheirnature,
34
eg.raising
the
handand
jumping,
for
through
itthebody
ismovedand http://islamsbooks.wordpress.com/

23. ONTHESOUL
J7
thisisamotion
upwards,
andthereforethesoulmoves
throughaninstrument,
35
i.e.thenaturalwarmthor
something
likeit.
Formsareoftwokinds :
(i)the
entelechyofa
naturalbody
inwhichthemoverandthe
thingmovedare
not
joinedessentially.
Itismovedwithoutaninstrument
butismovedasawhole.Theother
(ii),the
entelechy
ofanaturalbodymoved
through
instruments.Thefirst
iscallednature
par
excellencethesecondiscalledsoul.
36
Soulisthentheentelechyofanatural
organicbody.
There
(Fol.104A)
isafirst
37
andlast
38
entelechy. Fora
geometer,when
actuallygeometrizing,
iscalled
geometer
according
tothelast
perfection.Sowhenhe
geometrizes
heisinhislast
perfection.
Butsoulisthefirst
entelechy.
39
Hence,soulisafirstentelechy
inanatural
organicbody.
And,theexistenceofabody
withsoulis
life,soevery
bodyhaving
asoulisalive.
Itisclearthatsoulisanequivocalword.Forour
expression
"
entelechy
"
issaidinan
ambiguous
40
sense,
similarlyour
expression
"
body
"
and
"
instrument".
Soulthenissaidinasimilar
ambiguous
senseas"weak",
"
many"andthelike.Hence,
itis
necessary
to
specify
itandsoitissaid :thenutritivesoulisthe
entelechyof
thenutrient
organicbody,thesensitivethe
entelechyof
thesensitive
organicbody,
the
imaginative
the
entelechy
ofthe
imaginative organicbody.Soul
is,however,
predicated
ofthe
reasoning
soulinasense
though
equivocal
butmoremanifestthanallthese.
All
knowledge,
asAristotle
says,
isnobleand
beautiful/
1
Butsome
knowledge
isnoblerthanothers,
andIhavealreadyenumeratedthe
grades
ofsciencesin
their
nobility
inmanyplaces*The
knowledge
ofthesoul http://islamsbooks.wordpress.com/

24. 18 IBNBAJJAH'SPSYCHOLOGY
(i.e.psychology) precedes
allsciences, physicaland
mathematical,withallthekindsof
dignity.Again,every
sciencedependsuponthescienceofthesoul,
42
because
wecannotapprehendthe
principles
ofothersciences
unlessweapprehend soulandknowwhatitisby
its
definition, asshowninother
places.Again,
itisa
generally
admittedfactthatonewhoisnottrustedinhis
knowledge
ofthestateofhisownsoulisevenlessfitto
betrustedinhis
knowledge
ofothers.Ifthenwedonot
knowthestateandthenatureofoursoulandifithas
notbecomecleartouswhetherwhathasbeensaidabout
it,hasbeensaid
correctlyorcannotberelied
upon,we
areevenlessfitto
relyonwhat
appears
tousinallother
things.
The
knowledge
ofthesoul
precedes
allsciencesalso
because,
it
gives
theenquireracapacity
to
grasp
those
premiseswithoutwhichthe
physical
sciencecannotbe
complete.Moreover,political
sciencecannotbetreated
inanorderlyfashionbeforeoneknowsthenatureofthe
soul.
Again,
ascienceisennobledeitherbycertainty,that
is,whenitsstatementsare
preciseand
explicit,
orbythe
nobilityandfascinationofits
subject-matter,
asitisthe
casewiththescienceofthemovement ofstars
(i.e.
Astronomy).Now,psychology
fulfilsbothconditions.
Psychology
isworthyof
being
themostnoblescience
withthe
exception
ofthescienceoftheFirstPrinciple
(i.e.Metaphysics).
It
appears
thatMetaphysics
is
different,inanotherway,fromallothersciences,just
astheexistentsaredifferentfromtheFirstPrinciple.
Again,
the
knowledge
oftheFirstPrinciple
is
impossible
exceptwhenitisprecededbythe
knowledge
ofthesoul
4* http://islamsbooks.wordpress.com/

25. ONTHESOUL
19
andtheintellect,otherwiseitwouldbe
imperfectlyknown.
Themost
perfectmethodof
knowing
theFirst
Principle
isthescienceinwhichthe
capacityprovidedby
psychology
isused.
Knowledge
ofa
thing
hasseveralkindsof
relation;
44
thefirstandthemost
deserving
of
priority
isthe
knowledge
ofwhatitis
;thesecond,the
knowledge
ofits
particular
essentialqualities ;andthethird(Fol.104B),theknow-
ledge
ofits
general
essential
qualities,
is
knowledgeonly
inametaphorical
sense.
The
knowledge
ofthe
quiddity
ofa
thing'
5
iseither
imperfect,
i.e.known
throughonlyoneofthecomplete
partsofitsdefinition
45
thisisofvariouskinds,andthe
explanationofitskindshasbeen
given
elsewhere orit
is
perfect,
i.e.known
through
whatitsdefinitionindicates.
Definition
perprius
et
posterius
issaidof
meanings
allofwhichareequivocalintheirexistenceandare
equally
predicatedofan
object ;definition,therefore,indicates
a
particularqualityofthe
thing.
The
expressionper
posterius
isusedbecauseof.the
posteriorityof
everything
thatiscomposed
ofelementswhichdonotconstitutethe
thing,
ithasbeen
explained
elsewherethatthe
things
whichconstitutea
thing
areitscauses.
47
Thedefinition
perposterius
arenotcomposed
ofcauses,butareonly
composed
48
of
qualities,
eitherfarornear,
49
essentialor
notessential.
Thedefinition
perprius
isthatwhichiscomposed
ofcauses,andthishasalsomanygenera,
someofwhich
arecomposed
offarther,someofnearercauses.This
(i.e.
thedefinition
perprius)
isadefinitioninastrictersense.
Causes,inshort,arefour,
50
matter,agent (i.e.
efficientcause),form,andend
(i.e.final
cause).They http://islamsbooks.wordpress.com/

26. 20 IBNBAJJAH'SPSYCHOLOGY
aresometimes
particular,sometimes
general,
thatis
althoughspecified
inform
yetgeneral.Themost
apt
to
becomeadefinition
perprim
isadefinitionthatconsists
ofthe
particularcause.
51
Similarly, thecausesare
sometimespotentialandsometimesactual
;andthemost
apt
forthedefinition
perprius
isthentheonethatconsists
oftheactual
particularcause.
Thistype
ofdefinitioniseitherself-evidentandthus
axiomatic,orderivedandfoundouteither
bydivisionor
bycomposition,
asshownelsewhere.
52
Definitions like
theseareinthesame
category
asaxiomatic definitions,
53
or
they
arefoundoutbyabsolutedemonstration, and
thisinthreeways
:
54
(i)astheconclusionofademonstra-
tion,(ii)asthe
principle
ofademonstration, or
(iii)a
demonstrationwithadifferent
arrangement
oftheterms.
55
Thisisthemostperfect
definitionandthemost
deserving
of
priority.
Signs
56
provide
theparts
ofthedefinitionbyaccident,
notessentially.
Allthisissummarized inthePosterior
Analytics.
Sinceweare
trying
to
investigate
thiskindof
knowledgeconcerning
thesoul
(i.e.
itsdefinition),how
naturalitisthatitsattainment isdifficult,but
although
difficultnot
impossible.
Itisclearthatthedefinitionofthesoulisnotan
axiomaticdefinition,butaderivedone.
Again,among
thekindsof
knowledge
thatfollow,in
thefirstinstance,
isthe
knowledge
ofwhatthe
thing
57
is
andthey
areasitwereasupplementation
ofthis,which
istoknowwhetherthe
thing
isoneornotone. Ifone,
whether itconsistsof
parts
ornot,ifitdoesnotconsist
of
partswhether ithasseveralfacultiesoronlyone http://islamsbooks.wordpress.com/

27. ONTHESOUL 21
faculty
allthisneeds
investigation
in
psychology.
58
For
alltheseareviewsofthosewhopreceded(Aristotle).
Forsomeofthosewhoprecededhimbelievedthat"soul"
indicates
plurality,
as
analogous
wordsdo.Others,like
Democritus
59
andthosewhobelievedinatoms(Fol.141A\
heldthat ithadmanypartsseparately. Yetotherslike
Galen
,
6)
the
physician,
heldthatthesoulisonebuthas
manyparts
initssubstrata. ThisisaviewwhichPlato
hadalreadyrecordedintheTimaeus?
1
Asimilar
question
isaskedabout
"
soul
"
in
particular,anditssolutionissomuchdesiredatthe
very
startthatitwouldseemthat
psychology
isonly
studied
foritssake.Namely,
thequestionwhetherthesoulis
separable
ornotatall
separable. Hence,you
findthat
Aristotle
says
attheverybeginning
ofbookOne
rj2
that,
ifthereexistsa
particular
actionofthesoulwhich
distinguishes
itfromthebody,
itmaybe
separable.He
startswiththis
topic
before
beginning
themaininvesti-
gation,
becauseoftheaforementioned desire. Allthis
addstothe
difficultyofthispart
ofnaturalscience.
Sincewearedetermined
63
onthis
question,wehave
toaskwhetherit
belongs
tothe
studyofthebodiesin
whichthesoul
is,orwhether it
belongs
tothe
qualities
whichareascribedtothebody
inwhichthesoul
is,like
healthandillness,ortotheactionswhichareascribed
tothesoul,e.g.anger
andcontentment.Now,
ifthesoul
isnot
separable
atall,
alltheactionsrelatedtothesoul
aresharedby
thebody,althoughsomeexistbecauseof
thesoulandsomebecauseofor
through
the
body.
6
AshasbeenshowninthePosterior
Analytics,
65
no
definitioncanbeformedunlessthe
genusbywhichitis
described isfound,for,whenweframeadefinitionwhich http://islamsbooks.wordpress.com/

28. 22 IBNBAJJAH'SPSYCHOLOGY
isnotcomposed
ofthe
genus
ofthe
thing,
its
parts
are
indicatedbyderivedwords.Forofall
things
thatcan
be
predicated
ofa
thingonlythe
genus
canbeindicated
byprimarysymbol(i.e.non-derivedword) ;thisdefinition
wouldexpress
theexistenceofa
thing
inasubstratumby
which itisnot
explained,
sothatitwouldbe
incomplete
andwouldindicatean
imperfection, Hence,wehave
firstto
investigate
the
genus
whichistobe
predicatedof
thesoulandbywhichitisdescribed,inordertofinda
way
todefinethesoul.Now,genus
anddifferentiahave
differentaspects,for,the
genus
is
potentially
thedifferentia
byreceiving
itsform
through
the differentia. So
potentially
itresembles, inaway,thepotencywhichis
predicated
ofmatter.
66
Hence,potentially,genus
isa
thing
extraneoustoit
(i.e.thedifferentia).
Now,thedifferentiais
potentially
thedefinition,just
asthewholeissaidtocontain
potentially
its
parts,and
the
genus
existswithinthedifferentia
potentially
ina
manner
analogous
totheexistenceofthe
partsinthe
whole.Thisisbecausewheneach
genus
anddifferentia-
istakenas
designating
theconcretewhole,thentheone
is
genus
insofarasitis
genus
andtheotherisdifferentia
insofarasitisdifferentia;butwhen
theyaretakenin
sofarasthey
aredefinitions,thenthe
genus
isthe
conclusionofademonstrationandthedifferentiathe
prin-
ciple
ofademonstrationor
theybothare
something
ana-
logous.And,therefore,insofarastheyare
partsofthe
thingdefined,eachofthemisthen
potentiallythedefini-
tionbutinadifferentway,
asstated
(Fol.141B)
inthe
Metaphysics**
1
Since,asexplained
inthePosterior
Analytics
there
arethreemethodsforthederivationofthedefinition : http://islamsbooks.wordpress.com/

29. ONTHESOUL 23
(i)themethodofdivision, (ii)themethodof
composition,
and
(iii)themethodinwhich
syllogism
is
employed,we
mustaskwhichmethodmustbefollowedtodefinethe
soul.Forthisthemethodofdivisionwillnotdo,
69
for
the
genus
underwhichthesoulissubsumed isunknown,
andifitwereself-evidentthe
questionwhether itisa
bodyornotwouldnotarise.
Norcanwefollowthemethodinwhich
syllogism
is
employed,
forthe
representations
inwhichthesoul
presents
itselfarenotone,andsomeofthemare
composed
of
things
whichdonot
belongessentially
together,
noraretheynecessarydeductionsfrom
syllog-
isms,sothatitwouldbe
possible
forustoconsiderand
usethemost
strong
ofthem.Inshort,thereisnoway
forustoestablisha
priority
ofsometoothers.
Again,
whenweobserve theclassesinwhichtheancient
philosophers
dividedthese
representations,wewillfind
themneither
contradicting
norconsistent,butitwould
seemcleartohimwhoobservesthemthatthetermsoul
is
predicated equivocally.Now,
ifitis
possible
to
understandthe
representationsofthesoul,andweare
askedfora
proof
thatthisisso,
iftherewereanyproof,
thenindeedwefind
onlyone
amongmany
definitionsof
whichthesoulis
predicated,butnottherealnotionsof
whichsoulis
predicated. For, ifsoul is
predicated
equivocally,
itis
certainlypredicated
inan
ambiguous
way.Therefore,onlythemethodof
composition
remains.
Now,
itisevidentthatthemethodofcomposition
canonlybeusedfor
something
whoseexistence is
previouslyknown,andthesoulisoneofthe
things
whoseexistenceisevident
;andtoaskforan
explanation
ofitsexistence islike
asking
fora
proof
fortheexistence http://islamsbooks.wordpress.com/

30. 24
1BNBAJJAH'SPSYCHOLOGY
ofnature.Sucha
questioncan
onlybeaskedbysomeone
whodoesnotknowthedifferencebetweenself-evident
knowledge
andthe
knowledgethroughsomething
else.
Sincesomeknown
things
are
self-evident, e.g.
"
horse
andmanpossesssoul",butthis
typeof
thought
canonly
becomecoherent
70
throughconsidering
allthatofwhich
soulis
predicated,
he(Aristotle), therefore, studiesthe
soulsofalltheanimals
;for,abouttheformsof
plants,
thereisstill
scope
for
investigation.
Now,thiskindofstudywasneverundertakenby
thosewhopreceded
Aristotle.
71
Theonlyaimofthe
previousphilosopherswastoconsiderthehumansoulin
particular
totheextentthatwasnecessary
fortheir
studyingpolitical
affairstowhichtheir
investigation was,
atthattime,confined,whereasthevariouskindsofsouls
arestudiednotonly
forthis
purposealone,
72
butbecause
thescienceof
every
soulisa
part
ofnaturalscience.
We,therefore,say
:
everyspecies
ofanimal isa
bodycomposed
of
parts
unliketoeachother
73
andnot
connected,butits
parts
are
separateaccording
totheir
particularends,andmeet
together
eitherbycoalescence
orata
joint ;andthistakes
placewhenoneofthetwo
issetinmotionby
theother,for,
itiscommontoall
animals.
Again,
itis(FoL142A)awell-knownfactthat
everyanimalcapableofmotion,possesses
senses: it
perceivesthroughparts
thatmoveand
perceive.
It
is,
therefore,composed
ofthetwo
(i.e.movementand
perception).
Itisevidentthattheanimalisa
genus
ofbodyand
form,butastothe
question
inwhat
respect
itissaidto
becomposed
ofbodyandform,andwhetherthesoulis
body
orform,thisbecomescleartohimwhorelieson http://islamsbooks.wordpress.com/

31. ONTHESOUL 25
thestudyofhisownsoul.Inhisbookonthe
soul,
74
Alexanderhasdiscussedaboutthis
clearly,
soitmaybe
learntfromthere.
It
is,therefore,establishedthatthesoul,
75
asshown
before,
isaformofthelikeofthisbody;andwhenwe
usethemethodofdivisionwhichwehavesummarized
this
implicationmustbeaccepted namely,thatthesoul
istheentelechyofanatural
organicbody
76
sinceit
includeseverysoulandeveryoneofits
faculties,no
matterwhether it
possesses
certain
particular
facultiesor
certainothers.
Sinceourword
"
entelechy
"
issaid
ambiguously
andour
expression
"
natural
organic
"
isnotasynonym,
likeour
expressionabouta
dog
as
"
barkingdog",
77
it
isclearthatsoulissaidinan
ambiguoussense,
78
andthat
itisan
equivocal
term.
Itisalsoclearthatthereisnoonenaturewhich
comprises
allsouls,
79
forifthesoulwere
homogeneous,
itsactionswould
certainlybe
homogeneous,
whereasno
twoactionsofananimal,likenutrition,sense-perception,
locomotion,imagination
and
reasoning,
are
homogeneous
sothatthe
corresponding
facultiesofalltheseactions,
too,arenot
homogeneous
;butsomeactions
precede
others,e.g.nutritionand
sense-perception, andsome
aresimilartoeachother,e.g.sense-perception and
imagination, Similarly,thefacultiesandthesoularein
arelationof
priority,posteriorityandsymmetry.Hence,
itisimpossibletoincludeinthedefinitionofthe
soulallthatiscalledsoulinoneandthesameway;
hence,themethodofdemonstrationcannotbeusedin
thecaseofthedefinitionofthesoul.
Neglect
ofthisstudy
isoneofthereasonsdueto http://islamsbooks.wordpress.com/

32. 26
IBNBAJJAH'SPSYCHOLOGY
whichthe
right
treatmentofsoul
escaped
the
philosophers
previous
toAristotle.For
they
all
agreed
thatsoulisa
substance,
80
and,therefore,theywantedtosubsume it
underthespeciesofsubstance,some
saying
itis
fire,
81
andothersbloodorair.
82
And,yetanother
33
who
realisedtheabsurdityofits
being
abodymadeeffortsto
subsumeitunderanother
category.
Inshort,allofthem
gave
itaplace
intheten
categories.
Since, ithadbecomecleartoPlatothatthesoul
mustbesubsumedundersubstancewhichis,asexplained
byhim,predicated
ofthematterwhichisbody,andof
theform,
84
andthatitisabsurdtoassumesoulasabody,
hemadeeffortstodefinesoulinawayspecial
toit.And,
ashe
postulated
thattheformsofthe
sphericalbodies
aresouls,he
investigated
thatwhich issharedby
allofthem,andfoundthat
sense-perception
isthe
characteristicoftheanimal,
85
andmotioniscommonto
all,he,therefore,definedsoulbysaying
:
"
Itisa
thing
whichmovesitself."
85
Fortheword
"
thing
"
indicates
herethesameaswesay
"
being".
Suchwashis
definitionofthesoul,becausePlatobelievedthatevery
moverismoved,since
according
tohim(Fol.142B)
nothing
cancausemotionunlessitismoved
;
87
andthis
viewhasbeensummarizedin
Physics
F//.
88
Concerning
therefutationoftheviewsrecordedabout
thesoul,Aristotlehasexplained
it
thoroughly
inthefirst
bookoftheDeAnima soletusassumehisconception
in
general
Letusnowturntothestudy
ofthesoulwhich
Aristotleinitiatesoutinthewayweshalldescribe.
Sincesomesouls
9)
are
perpriusbynature,andsome
are
perposterius,
andthelastofallinappearance
isthe http://islamsbooks.wordpress.com/

33. ONTHESOUL
27
imaginative
soul.Forthe
sense-perception precedes
them.Itissometimes,assumed"thatsomeanimalshave
no
imagination,e.g.thewormandthe
fly,
92
andif
they
did
possessimagination,
itisneither
separablefrom
sensationnorisitdeterminate.
Themost
prior
ofallthefacultiesofsensationisthe
faculty
oftouch,the
faculty
of
sense-perception being
precededby
thefacultyofnutritionwhich
is,hence,the
most
prior
ofallthefacultiesofsoul.
The
reasoningfaculty,though
itselfsoul,
isthelast
to
appear
innatureinthesameway
asthe
perfectcomes
afterthe
imperfect
innature.
Aristotlehas,
92
therefore,startedwiththe
investiga-
tionofthenutritivesoul.Thiskindofthesoulhastwo
faculties :
(i)onethe
faculty
of
growth,
and
(ii)theother
the
faculty
of
generation.
Thenutritivefaculty,thus,
precedes
alland
is,then,themost
prior
ofthefaculties
ofsoul. http://islamsbooks.wordpress.com/

34. http://islamsbooks.wordpress.com/

35. CHAPTER II
DISCOURSEONTHENUTRITIVEFACULTY
We
say
:Theoppositeof
being
is
not-being.
Not-
being
iseither
impossible,
1
i.e.thatwhichcannotexist,
or
possible.Whatis
possible
isoftwokinds :one,the
necessary,
2
isthatwhosenon-existence isimpossible,and
theother,thatwhichjustexists,i.e.thatwhichexistsat
a
particulartime
;soitisclearthatthatwhich
just
exists
was
non-existing
atanother
particular
time.Itissome-
timesassumedthatitentailsforitsnon-existence inanin-
finitetime.Butifthisisthecase,
itissobyaccident,ashas
beensummarized,in
Physics
VIII.
3
Ashasbeenshown
there,letitbeunderstoodthatthenon-existence
4
ofthis
isalsoabsolutenon-existence. Buttheabsolutenon-
existencenecessarilyimpliespossibility,
5
sincenecessarily
itisanequivocalterm.Therelationofnon-existence to
possibility
isclearfromwhatwehaveexplained
in
Physics
I.Not
being
istheoppositebeing
inrelationto
matterinsofarasitis
essentiallyanoppositebeing.By
opposite
Imeanthatofwhichthetwocontraries,the
affirmativeandthe
negative,
arecomposed,
Le.whenever
the
opposite
is
predicated
ofoneandthesamesubstratum
Imeanone
thing
anditscontrary
thetwostatements
becomecontraries,andare
distinguished according
to
being
trueorfalse.
When,forinstance,we
sayaboutZaid,whenheis
ill,thathecanrecoverornot,the
opposite
of"hecan
recover",whichmakesup
thisstatement,
isnotthe http://islamsbooks.wordpress.com/

36. 30
JBNBAJJAH'SPSYCHOLOGY
existenceof
privation
ofhealthwhichislinkedup
with
its
possibility,
butitis"the
privationofhealth"atthe
momentwhichcontainsthestatement,"hecanrecover",
nomatterwhetherthistimeisdeterminedornotdeter-
mined.Hence,therelationof"health"tothesubstratum
in
respect
ofthatwhichhasa
like,likethisopposite
is
the
possibility
ofhealth.The
potentiality,
intherelation
ofhealthtomatteristhenon-existenceofhealth,butnot
insofarasithasanopposite
in
potentiality.
Itisthe
relationofthe
opposite
formtothe
substratum,butnot
insofarasitis
opposite.
Therefore
theyare
mutually
interdependent.
Thepossible
andwhatis
potential
areoneinthe
substratumbuttwoin
expression.Hence,asshownin
PhysicsK//7,
it
necessarily
follows that
potentiality
precedesactuality
intime,
6
e.g.
itissaidofthemoon,
"itcan
eclipse
anditis
potentiallyeclipsable",butin
anequivocalsense;potentiality
inthemoonisnearerto
theunivocalexpression
thanour
expression"possible",
because"possible"
is
equivocallyusedforboth"the
moon"andthe"illman",andtherefore,"eclipse"has
beenenumeratedamong
thenecessarythings.
Asexplained
inmanyplaces,potentialityprecedes
actuality,
7
and
actuality
isdividedintotheten
categories.
No
potential,however,doesbecomeactualbeforeit
reachesastatewhen
change
becomes
necessary,
ashas
beenshownin
Physics
VIII*
Change
takes
place
insubstance, quantity,quality
and
space,
9
anditisthefacultiesofthesefour
through
whichthe
thing
movedissetinmotion.Thefacultiesby
whichthe
thing
movedissetinmotionarecalled
passive http://islamsbooks.wordpress.com/

37. DISCOURSEONTHENUTRITIVEFACULTY
31
and
changing
faculties,thefacultiesconnectedwiththis
processbeingchanging
faculties.
Thereishardlyanycategoryamong
the
remaining
categories
thatis
being
actedupon,sincethe
entelechy
oftheir
passive
faculties isnot
change,butitisdueto
change,
andhence,
ittakesplace
atthe
presenttime.
10
Thisrelation,however, isnotfoundinthedefinition
ofthethree
categories. Quantity,
forexample,
isnot
defined
through
therelationofthesubstance, i.e.the
substratum,to
it,noris
quality.
But
quantity
isthemost
aptforthis,somuchsothatithasbeenassumedthatit
canbeseparatedfromsubstratum. Alltheothersix
categories
aredefined
through
theirrelationtoasub-
stratum.Butthe
categories
ofPositionandPossession
havesubstanceintheirdefinitions,whereastheremain-
ing
fouraredifferent,sincetheirsubstratacanbesome-
thing
differentfromsubstance. Allthese,however,have
thisincommonthat
theyhavesubstrata,inthedefini-
tionsofwhichthisrelation isnotfound.
Butthe
categories
inwhichtherelationisfoundin
thedefinitionofoneofthetwosubstrata,insofaras
theyaretwocontradictories, are
Position,Possession,
Space,Timeand
Passivity.Those
categories
inwhichthe
relationisnotfoundinthedefinitionofoneofthem,are
oftwokinds :eitherbothofthesubstrataare
together
in
actuality,
11
andthisisthe
category
ofRelation,or
oneofthetwoisactualandtheother
potential
insofar
asitis
potential,andthisisthe
category
of
"Being
actedupon".
Theproblemwhetherthereexisttwoexistentsin
actuality
thataresubstratafora
relationshipwhichis http://islamsbooks.wordpress.com/

38. 32 IBNBAJJAH'SPSYCHOLOGY
foundinthedefinitionofthetwoandisduetoRela-
tion,hasbeenexplainedelsewhere.
Now,itisobviousthatthatwhich
acts,insofar
asitisthatwhichacts,existsin
actuality,andthat
whichisactedupon
existsin
potentiality,sincefromour
wordJ*jj(Hacts)
itfollows
essentiallyandnotacciden-
tally
thatitexistsinactualityasa
fullyspecifiedparti-
cular,andfromJ*^-*(thatwhichisactedupon)
it
necessarily
followsthatitexistsin
potentiality.
That
whichactsaccompanies
12
inexistencethatwhichisacted
upon,anditentailsthatits
being
isnecessary.
The
thing
movedhaseithereternalortransitory
movement. Themoveroftheeternalmovement is
oneandis
movingeternally. Hence,themoverofthe
eternalmovement isalwaysone,existentin
actuality,
andheisnotsuchastomoveatonetimeandnotat
another.Thatwhichcausesa
transitorymovement is
eitheroneandthesamewhich isatonetime
moving
andatanothernot,e.g.the
weight
inthestonethat
movesatonetimeanddoesnotmoveatanother,oris
oneafteranother.Whatever thecase,thisisakindof
mover.
It,therefore,entailsonboth(whetherthemover
isoneormorethanone)thatatacertaintimetheydo
notmove,themore
explicitbeing
theformercase,
i.e.
themover
being
onethatmovesatatimeanddoesnot
moveatanother,asthe
weight
thatishinderedbyan
obstacle,similarly,
thesoulsoftheanimalsprevented
frommovement, the
plant
thathasnotyet
started
growing,
thefirewhenitfinds
nothing
toburn,andthe
snowwhenitfinds
nothing
tocooldown. Allthese,
then,donotmove,butare
capable
of
moving.
As
hasbeenshown,
13
thatwhichispossible
ispotential,and http://islamsbooks.wordpress.com/

39. DISCOURSEONTHENUTRITIVEFACULTY 33
thatwhichcanmovewhenitdoesnot
actuallymoveis
potentiality,andthis
potentiality
characterisestheactive
andthemoving
faculties.Thusithasbeenshownwhat
the
moving
facultiesare.
Thosefacultiesthataremovedare
necessarily
ina
body,
14
because
everything
thatismovedisdivisible,
15
andthey
arecalledfaculties
perprius.
Butthe
moving
facultiesareonly
called faculties
perposterius
and
relatively.
Ithasbeenshownandsummarised intheMeta-
physics
howthe
moving
faculties existsometimes in
bodieseitherasformsorasaccidents,
16
andsometimes
donotexistinbodies
17
sothattheirexistencecanbe
shown.AssuchareenumeratedtheActiveIntellectand
theAcquired
Intellect.
18
Butthesoulsofthe
sphericalbodies
19
arenotatall
andbynomeansfaculties. Ifthey
arecalledfacultiesit
issoinanotherway;andinrelationtotheActiveIntel-
lect,theyare
movingfaculties,butnotinsofarasthe
ActiveIntellectresemblesthembutinsofaras
they
resembletheActiveIntellectinexistence
;andsothey
arecalledfacultiesbywayofaccidentalresemblance.
Thisisadifferentkindwhichiscalledso
ambiguously,
butthisisthe
ambiguousmeaning
nearesttotheequivo-
calsense.
Foodcanbeunderstoodas
potential,just
as"meat"
forthewildanimal.Foodcanalsobeunderstoodof
thelastfood
2D
asforexample
theblood
(intowhichthe
digested
foodturns).Thefacultyofnutrition,then,
isafacultybywhichthebodybecomes"moved"
being,
therefore,a
passivefaculty. http://islamsbooks.wordpress.com/

40. 34 IBNBAJJAH'SPSYCHOLOGY
As
everything
which
changes
hasa
changer,
the
potential
foodwhichisthefarfoodhas
necessarily
a
moverthatturnsitintoactualfood its
activitybeing
to
provide
nourishment. Themover isthenutrient,
andthebody
thathasa
faculty
likethisisthatwhichis
nourished.Theformsofthewords
correspond
tothe
meaningstheyindicate,sincethenutrimentisthatwhich
is
being
actedupon,
whilethe
perfectionofthemoveris
thatitis
moving,
andtheform
21
ofitsverbal
expression
istheformofthe
expression"movement".Butwhy
this
isso,weshallexplainsomewhereelse.
22
Whattakesfoodiseithera
plant
orananimal,
inbothofthemthereisa
movingfaculty
23
;sothebody
whichtakesfoodhasa
movingfaculty.Everymoving
faculty
is
necessarily
a
perfection.Hence,inthebody
thereis
something
thatexists
actuallyandbywhichthe
foodismoved.
Asitisclearfromthe
investigation
aboutthis
faculty(i.e.the
facultyof
nutriment), theprocess
of
nutritiontakes
placeonlythroughorgans.
Thenutritive
facultythenisasoul.Sometimes
theydoubtabout
Quantitywhetherits
faculty
isasoulornot. Ifits
facultybeasoul,then
every
souldoesnot
necessarily
movebyan
organ,
becauseQuantityconsistsof
parts
aliketoeachotherin
sense-perception;even
though
there
isno
growth-
4
in
Quantitybyadditiontothatwhich is
alreadythere,asinthecaseofthestone.Similarly,
objection
israisedaboutthe
sponge
ofthesea
25
asto
whetheritisananimalora
plant.Inshort,wefindthat
Naturedoesnot
change
fromone
genus
intoamore
perfectgenus
unlessit
producesan
intermediary
26
;but
the
investigation
ofthisissomewhereelse. http://islamsbooks.wordpress.com/

41. DISCOURSEONTHENUTRITIVEFACULTY
35
Aswehavesaid,
27
change
occursinsubstanceand
occursintherestofthe
categories.
Nourishmenttakes
placeonlythroughproducing
amovementinthesubs-
tance.Thisisclearwhenwe
investigate
foodFor
bloodandmilkaredifferentfrommeat,anddifferent
fromthewatermixedwithearthwhichisthefoodof
the
plant,
ashasbeendescribedinthebookofAnimals
andthebookofPlants.
28
Themovementoffoodis
transitory,food
being
generated
andthenutrient
generating.Hence,thefunc-
tionofthenutritive
faculty
istoproducemovement in
substance.Wehavethusfoundthe
genus
29
underwhich
thenutritivesoulistobesubsumed. This
faculty
isan
agent(active),and
everyagent
is
actuallyexisting
;and
everybeing
thathasnoother
activityhastwo
perfec-
tions:*afirst
perfectionwhich is itsexistence in
potentiality,andalast
perfectionwhichisitsexistence
inmotion.Now,thenutritivesoulisthefirst
entelechy
ofthenourished. Butastothenatureofits
genera*
tions
31
and,thisisthedefinitionwhich iscalledthe
principleofdemonstrationthis willbeclearfrom
whatI
say
:
Foodiseither
potential,or
actual,
32
andthatwhich
is
potential
iseitherfar,astheelements,
33
ornear,as
meatand
vegetables
fortheanimal,whilethenearnutri-
mentforthe
planthasnoname.Thefaristhatinwhich
themoverisnotthenutritive
faculty,andthenearisthat
whatismovedbythenutritive
faculty. Thislatter
(i
ethenearone)has
againgrades
:
(i)thefoodthat
reachesthe
organs
ofnourishment intheanimal,and
themoisturethatexistsintherootsofthe
plant, (ii)the http://islamsbooks.wordpress.com/

42. 36
IBNBAJJAH'SPSYCHOLOGY
foodthatisnearerthanthese,for
example,
theblood
34
thatrunsinveinsandthemilk
(Le.sap)
inthe
plantas
long
asitistender,and
(iii)thelast
perfection,
forexam-
ple,thebloodthatturnsintoflesh,andthe
sap
that
changes
intofibreandsoitis
acquiredby
thefibre.
Andas
everything
thatis
opposite
tothatwhatis
potential
is
opposite
tothatwhatisactual,we
say
:
35
Hewhoholdsthatfood isderivedfrom
-SUJ1
(that
which
nourishes)doesnotcontradicttheviewofthe
onewhoholdsthatallfoodisfromthelike.Forthe
first
proceedsfromthatwhich isfood
potentiallyand
thesecondfromthatwhichisfood
actually,andfood
issaidofboth
equivocally this
rejectsthedoubtthat
arises
concerning
food.
Astowhich
particular speciesof
generationpro-
ducesfoodandhowit
generates,
allthesewillbemade
clearbywhatwesay
:
We
say
:Everybeing
thatcomestobeandpasses
awayhasan
activitypeculiar
toitandforthesake
ofwhichitcomestobe,ashasbeenshownsomewhere
else.And,through
this
particular activity
ithas
becomea
partoftheuniverse,becausenaturehas
done
nothing
invain.
Aseverygeneration
hasa
generator,
the
generator
either
belongs
tothe
species
oftheonethatcomes
into
being
ortoits
genus.
36
The
thinggenerated
iseither
artificial its
generator
then
being
artwhichexists
inaway
differentfromtheproductofart,butartisin
variousmatters ornatural,the
generator
ofthe
naturalproductbeing
natural Inshort,the
thing
movedsometimes
belongs
tothe
speciesofthemover http://islamsbooks.wordpress.com/

43. DISCOURSEONTHENUTRITIVEFACULTY
37
andsometimesnot
;forfirecomesfrom
fire,heatfrom
heat,buthardiscausedeitherbycoldorbyhot.
Hence,thefacultiesofthe
physicalbodiesare
eithermoversornotso
37
The
movingfacultythenperformsessentiallyand
primarilythoseactionswhich
belong
totheir
species,and
secondarilyand
accidentallysomething
elseandthat
according
tothemattersinwhich
they
act.
Every
movingfaculty,besidesthefactthatithasits
peculiar
kindofexistence,hasan
"
intention
"
bywhichit
pro-
ducesitslike^
8
.
Among
theelements this
potentiality
isevidentin
fire,nextinair,andtheleastevidentin
waterandearth.Butthelikeofthis
potentialityonly
imparts
naturalformstothebodieshavingparts
alike
toeachother.Butfireissometimesproducedby
something
else,asitis
producedbystriking
the
fire-stone.
Allanimatebodieshavea
generative faculty,
which,inshort,
isthe
facultywhich
generates
from
thefood
potentiallyabodywhichissimilartothebody
inwhichitis.
39
So
necessarily
thisanimate
body,
inthe
peculiar
existence ofthe
faculty, becomes an
"intention"bywhich the
facultymovestowards
theexistence thatcharacterises it.This
generative
faculty
isboth
ruling
inthatbody,being
ina
part
ofthe
facultywhichisthe
principle
ofthat
body,asfor
example,theheartintheanimal,
43
anda
serving
and
particularbeing
in
everyorgan
ofthe
body.Theform
oftheboneinthe
body,
for
example,
isa
potentiali-
tythatstirsthefood,whichisabone
potentially,to
becomeanactualbone.Thecaseissimilarwith
regard http://islamsbooks.wordpress.com/

44. 38
IBNBAJJAH'SPSYCHOLOGY
tofleshandtherestThatwhich isinthe
'
beginning
'
comesinto
being
fromthefoodthatisinthe
being
Thishasbeensummarisedelsewhere.
41
Itisclearthatabody
thathassuchaform is
composedoftheelements,andthatitiscomposed
01
earthandwater.Asshownbefore,
42
thecomposed
is
mixed
primarilyonlywhenits
ingredients
aremovedin
space.Thentheycomenear
43
toeachother,and
nexteach
part
istransformed intoanother intheway
showninthefirstbookofDeGenerationset
Corruptione.
Butthis
(i.e.transformation)
isnot
possiblethrough
cold
andis
possibleonlythrough
heat.Thisheatisthe
organ
ofthesoulandiscalledtheinnateanimateheat,
ashasbeen
explained
intheseventeenth sectionof
thebookof
Animals."
Theinnateheat
is,therefore,the
organ
ofthis
soulThen,thenutritivesoulfirstmovestheinnate
heat,which ismovedbyitself,andmoves
through
innateheatthefoodForthatwhich isnotmoved
cannotmovewhatisnotinit
exceptbymoving
itfirst
through
abody
that isin
it,ashasbeenshownin
Physics
VIIL
45
Thisfaculty (i.e.
thenutritive
faculty)causesa
movementlikethis,and
changes
whatis
potentiallyan
"intention"inittobeactually
likeit.
46
Sinceallthatcontainsmoisture is
speedilyacted,
uponanddissolved,thebody
of
everything
whichhas
soulislikeit.
47
And,hence,
ifitisbentupon
to
pre-
servethatbody,
itmustpossessa
faculty
likethis,
becauseifabody
isleftwithoutasubstituteforthat
portion
ofitwhich isdissolved,thebody
issureto
perish/
8 http://islamsbooks.wordpress.com/

45. DISCOURSEONTHENUTRITIVEFACULTY
39
Allnaturalbodyhasa
particular
kindofsizeby
whichits
being
iscompleted,
asitisevidentinmany
plantsandanimals. Itisnotprovidedwiththatsize
fromtheverybeginning
ofits
generation,
sincethenthe
body
didnot
yetpossess
a
facultythrough
which it
couldbemovedtothatkindofsize.This
faculty
isthe
soulof
growth/
9
Hencethenutritivesoul
prepares
morefoodthanwhatisdissolvedsothatitdoesnot
only
becomeasubstituteinthe
partofthebody
forwhatis
dissolvedbutalsoa
surplus,
50
andthenthatbody
is
movedand
gains
akindofsizewhichitdidnot
possess
before.
This"movement"
evidentlyhasnonamewhich
comprehends
itaswellasthenameofthemovementof
growth
andthenameofthemovementofincrease,and
theirtwo
opposites,
themovementof
decayanddimini-
shing.
Ihave
explained
this
"
movement
5*
inthefirst
bookofDeGenerationeet
Corruptione.^
Now,thisisanother
facultywhichisinthefirst
nutritivefaculty
liketheform,thefirst
facultybeing
foritlikematter,becausethe
facultyof
growth
cannot
dispense
withthenutritive
faculty,
52
andhence,when
thebody
reaches itsnatural
perfection,
thenutritive
facultyproduces
lessfood,butina
quantity
sufficient
tosubstitutewhatisdissolvedfromthebody.Thisis
thefunctionofthesetwokindsofsoul.
Everybody
thattakesnourishment iseitherrepro-
ductiveornot
reproductive. The
reproductivebody,
inshort,
isthatbodywhoseform
possessesafaculty
whichmoveswhat
belongs
in
potentialitytothat
species
andturnsitintothat
species
in
actuality. http://islamsbooks.wordpress.com/

46. 40
IBNBAJJAH'SPSYCHOLOGY
Thedifferencebetween thisreproductive faculty
andthenutritive
faculty
isthis :thenutritivefaculty
turnseachofthose
partswhich
potentially exist,actu
ally
intoitsparts,whilethereproductivefaculty
turns
what is
potentially
that
species
intoabody
ofthat
specieswithout
employing
the
parts
ofthenutritive
faculty
in
it,ashasbeen
explained
inthesixteenthbook
ofthebookof
Animals.
Thisreproductivefaculty
isrelatedtothebody
reproducedjust
astheartisrelatedtothechair,because
the
reproductivefaculty,asexplained
inthatbook,
is
inamatterdifferentfromthatofthe
reproducedinthe
sameway
asithappens
intheart
This
faculty(i.e.the
reproductive)
isnotinabody
butitismindin
actuality,*
ashasbeenshowninthat
book.Butthenutritivefaculty
isafaculty
inabody,
since itismaterial Hence,whenthereproductive
faculty
actsupon
mattersuitableforitandmakes it
generate
thesame
species
in
it,thatform
(i.e.there-
productive) causes thiskindofmovement
55
(i.e.
reproduction). Thusitisclearthattheactionofthe
generativefaculty
isnot
through
thenutritive
faculty,
butis
something
else.
56
Itisalsoclearthatthe
facultywedescribedasre-
productive
ofthe
species
doesnot
reproducesomething
likeitselfinthesamewayaswesayofasubstratum
thatitisliketheart.
57
Asshownbefore,this
faculty
is
alwaysfoundconnectedwithacertainbody
inorderto
movethatwhichithastomove,namely,
thatwhich is
potentiallymoveable. http://islamsbooks.wordpress.com/

47. DISCOURSEONTHENUTRITIVEFACULTY
4]
Thebodywhoseform islikethisissometimes
foundinairandinwater,andthe
generation
ofsuch
beings
iscausedby
differentmovers, e.g.
the
putridity
inanimalsoutofwhichthey
are
generated
58
Theseare
bodiesthatarenot
reproductive
but
theyare
provided
with
nothing
morethantheirmereexistence. Their
species,therefore,needsanother
speciesforthe
preser-
vationofitsexistence. Butthe
species
oftheanimate
andreproductive
bodiesare
provided
besidestheir
existencewithacapacity
that
providesthemwithacon-
tinuationoftheirexistence. Forsuccession
59
isinthe
natureofcontinuation,andsince ithasaconnection
itisa
being.
63
Thisisthemostimperfectstage
ofthe
necessary
existence.
Butthecontinuationofthe
species
thatarenot
reproductive
isthe
arrangement
ofthe
periodsoftheir
existence. Thisisthelowestrankofthe
necessary
exis-
tence.Thereproductivespecies
thenisinthemiddle
betweenthenoblestrankofexistence,namely,
theab-
solutelynecessary existence,andthelowestrankof
existenceinwhichthe
meaning
of
necessaryexistenceis
"
arrangement
".
Sincematerialbodieshaveno
necessaryexistence,
theyhavebeen
givenreproduction
in
exchange
forit.
Reproduction
takes
placethrough
a
facultyby
which itmovesthefooduntilsomeofitbecomesa
body
thathasa
faculty
likethis,
Imeanthe
faculty
of
reproduction,
andithasalreadybeensaid
61
whatthe
natureofthisbody
is. Itiscalledsperm
inthoseani-
malsthathavesperm,
ashasbeendemonstrated inthe
bookof
Animals.
62 http://islamsbooks.wordpress.com/

48. 42
IBNBAJJAH'SPSYCHOLOGY
Thusthisfaculty (ofreproduction )
islikethe
formforthat
(i.e.thefacultyof
growth),
andas
though
itweretheextreme
63
ofthemovement ofthe
faculty
of
growth,
andhence,
itactsonlywhenitreachesthe
perfectionofitsmovement.Thenutritive
faculty
is
likematterforthereproductivefacultyandthefaculty
of
growth
islikeimmediateantecedent.Andthis
(i.e.
the
reproductivefaculty)
isliketheend;andwedonot
findforthenutritivesoulanyfacultymore
perfectthan
this.
Itisclearthatthenutritive
facultyalwayspro-
ducesinsuchbodiesmorenutritionthanis
requiredfor
thepreservationofthebody,andthatthis
surplus'
11
is
firstspent
in
growth,
andwhenthebody
ismature,
spermdevelopesfromit.Asthesperm
isthesurplus
ofthelastfood,hence,the
facultyofreproduction
doesnotceaseexcept
inold
age,
65
whenthenutritive
faculty
restrictsits
activitytothe
preservation
ofthe
bodyonly,
thenutritive
faculty
isthen
singled
outfrom
the
growingfacultyandexists
exclusively
alone.
Hence,ithasbeenshownwhatthenutritivesoul
is,why
itisandwhichareits
organs
;andthatthesoul
andallitsfacultiesareinonesubstratum,nomatter
whetheritisa
singlepart
ora
part
thatcomestobein
successionin
it,aswefindinmanyplantsandinsome
animals. http://islamsbooks.wordpress.com/

49. 43
CHAPTERIII
DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
Everybody,asshownelsewhere,
1
iscomposed
of
formandmatter,both
beingincorporeal
2
whilethe
bodyexists
through
bothofthem.
3
Matter, insofar
asitismatter,doesnot
essentially*possess
aform,
butitreceivesform.Inabodyformdoesnot
actually
exist
separatedfrommatter,normatterinit
actually
separetedfromform.
5
Butinabodycomposedof
thetwoeachcanbe
potentiallyseparatedfromthe
other.Thisisevidentinthe
transitory bodies.
But,body,
matterandformare
predicatedofthe
spherical
bodiesandofthebodiesthatcometobeand
passawayequivocally,
6
ashasbeenshownelsewhere.
Asshownin
Physics
7,an
organic
7
matterissometimes
separatedfromform,asbecomesmanifestatthemo-
mentofdecayl
Itisthusclearthatthe
fullyspecified
particular
isneitheractuallydistinctnor
changeable
in
anywayof
change. Changeonlyoccurswhenthe
fullyspecifiedparticular
ismovedtocomeintoexistence
ortoceasetobe.
Matterdoesnotatallexist
separatelyfromform,
butitis
separatedonly
tobeconnectedwithanother
form
9
;andthentheabsenceofformismanifestinitIt
necessarily
followsfromthisthattheformby
itselfis
alsoseparable
frommattereithertobeconnectedwith
anothermatterortohaveexistencebyitself,since,
otherwise,
itisnotpossible
thatmatter issomehow
differentfromformandformfrommatter,and
change
wouldbe
meaningless,
andtherewould
necessarily
followfromitotherabsurdities, e.g.generation
and http://islamsbooks.wordpress.com/

50. 44
IBNBAJJAH'SPSYCHOLOGY
corruption,and"motion"
10
,
in
general,
willbe
meaning-
less
;toassumetheexistenceofamover
belonging
tothe
speciesofthe
thingmoved,
willalsobeabsurd
Again,just
asthematterofwater,whenitdisappearsand
turnsintovapour,
existsinconnectionwiththeform
ofvapour,notsothattheformofvapourbecomes its
specificform,butsothattheformofvapour
isconti-
nuouslyconnectedwiththematterofwater.Form
thenhaseithermatter,notsothat itisamatterfor
theform
through
whichtheformbecomesaform
just
asmatteris
representedby
theform,whenitisthat
parti-
cular
specifiedbody
n
_butsothatasitexistsbynature
itisinasubstratumwithout
havinganypossibility
of
existencein
itself,sinceitisan
"
immattered
"
form;
orform
possesses
matterinaway
suitabletotheexis-
tenceofmatterwithform. Forwhenevermatter
receivesformitbecoiresthesubstratum fortheform,
being
initselfformlessmatter. Hence,therearein
matterformswhichare
potentiallyopposed
toeach
other. So,this
potentiality
isa
necessarycorollaryof
thematterandisnot
separablefromit.
Hence,
ifitis
possible
thataformexistswhich
hasno
opposite,
forthematterwithwhichtheformis
connected isonly
asubstratum,
12
itismatteronly
inan
equivocalsenseoftheterm,sincematterhasessentially
norelationwithanyparticularform
;butallformsare
relatedtoit
equally.
Thisisbecause
everything
moved
hasamover,forexample,
the
pieces
ofwoodsinart
whicharenotatallwithoutform
;andwhenwhich-
ever
particularformisdeterminedinmatteritremains
allthewhilecapableof
receiving
the
contraryform.
Whentheformcomesto
it,
itsetsitintomotion.
13 http://islamsbooks.wordpress.com/

51. DISCOURSEONTHEFACULTIESOFSENSEPERCEPTION 45
Amover isoftwokinds :
H
either
not-homoge-
neousasthemoverofthe
spherical
bodieswhichmoves
thembynecessity,or
homogeneous.
Thissecondmover,
then,hasmatterwhichis
againcapable
of
receiving
a
formopposite
tothe first.LetAB,forexample,be
water.Now,inABthereistheformofthewater,and
letthatbecoolness,sinceitcontainscoolnessinactu-
alitywhichisairin
potentiality. So,lettherebeHfor
the
potentiality
ofair.Now,inABthereareBandH.
Hence,ABcausesmotioninsoforasitisB,andsuffers
motioninsofarasitisH.Thatwhichopposes (i.e.
theopposite
formsupposed
tobereceivedbymatterin
potentiality)
isAwhichhas
J,theninAJthereisJ
whichisitsformanditcontainsM,thatisits
being
thatwhichis
potential
;andwhatis
potentialcannot
bemovedwithoutamover.ThebodiesofABandAJ,
therefore,areatrestinsofarastheyareHandM,and
moversinsofaras
they
areBandJ,Hence,the
capacity
ofHis
necessarilymovedbyJ,andthe
capacity
ofM
by
B.IfBisequal
toJthenitwillnotbemoved,nor
willeitherofthetwo. Ifonthe
contrary,oneofthe
twois
stronger,
andletB,forinstance,necessarily,move
AM,thematter
beingBanditssubstratum,then,there
will
necessarilyfollowH,becauseBJare
homogeneous
andcontraries Butthisisnotthecasewiththatin
whichformsarenotcontraries Forexample,
"
This
thing
iswood,andachair
potentially
".Nowthe
thingmaybeachairwhile itiswoodasitwasso
before,becausethechairisnot
homogeneous
tothe
woodinthesamesenseas
"
hot
"
isto
"
cold",nor
doestheexistenceofthe
potentiality ofthechairin
thewood
essentiallybelong
tothewood,noristhewood http://islamsbooks.wordpress.com/

52. 46
IBNBAJJAH'SPSYCHOLOGY
thecauseoftheexistenceofthe
potentiality
inthe
wood
except
ing,differentway.
As
concerning
"
6ot
f'
and
"
the
potentiality
of
cold",thefactthatitishotisthecauseofits
being
potentiallycold,
15
andtherefore
"
hot
"
is
potentially
"
cold
"
since
"
hot
>f
and
"
cold
"
arerelatedto
matterinthesameway.
16
Hence,matterreceives
"hot'*,intheway
asitreceives"cold",thesetwo
being
differentfromeachother. Ifmatterwereto
receivethetwo
together,
then
surely
therewouldremain
nodifference atall.Theyaredifferentfromeach
otheronlybecausethematter
belonging
tobothofthem
accepts
"
straightness",andthe
"straight"
isthe
firstcauseof
contrariety,
17
sincethe
"
straight
"
brings
aboutperfection,butisnot
perfect
initsef. Ithas,
therefore,
amiddleandtwoextremes,
18
because itis
continuous, and
everything
thatis
"
continuous
"
consistsof
parts
19
butthisdiscourseissuitableforthe
studyofthecauseoftheexistenceofcontrariesandthe
faculty
thatismovedand
belongs
toit
(i.e.theconti-
nuous)has
nothing
tomakeit
"
more
"
or
"
less
"
20
except
thatitisina
larger
orsmallerbody.Abody
is
larger
orsmallerinsofarasitis
actuallythat
speci-
ficbody,becauseitisduetoits
quiddity
thattheexist-
ing
size
belongs
toitby
nature.
"
Theless
"
and
"
themore
"
existfortwocontrariesonly
insofar
astheyactually
exist.Moreover,
"
themore
"
and
"
theless
"
arecalledbywayof
analogy.Hence,it
followsnecessarily,whenthematterofthecontrariesis
one,thatoneactsandtheother isactedupon.But
whenthematterisnotone,thenneitherofthetwois http://islamsbooks.wordpress.com/

53. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION 47
acteduponbytheother,butthemoved issetinto
motionandthemovercauses
njotion.
Matteriseithernearor
faj*.Now,thecontraries
whosenearmatterisonein
species
arelikeairand
water
;butthosewhosefarmatterisonein
speciesand
whosenearmattervariesin
species
areliketheartisan
andthewoodinthecaseofthechair
;andhence,no
artisancanbe
greater
thantheotherinthecaseofthe
oneandthesamewood.
Sincethefarmatter iscommontomoverand
moved,sometimesthewoodmovestheartisanas
e.g.
the
fatigue
thatovertakeshim;
21
andinthiscasethe
matter isfar.For
everything
thatsets
something
intomotion,whilethematterofthemoverandthe
movedisdifferent,notatallcommon,doesnotprocure
fatigue
tothemover,butsincethemover
possesses
matter,
itfollowsnecessarilythatthemoverhasa
relationwiththemoved.
22
Thisisthecase,for
example,
withthespherical
bodiesandtheelements. Butifthe
moverhasnomatter,thenthatmovermoveswithout
fatigue,
andwithoutanyrelationin
quantitytothe
thingmoved,because ithasno
parts.Andifthe
moverisnotsufficientbyitself,thenitsmovement will
havearelationtotheonethatassistshim. Ifitis
possible,
themovermovessometimesanddoesnot
movesomeothertime,like
"intellect",oritcauses
differentmovement,asit
happensinmostintermediate
things.
Ifthemoverissufficienttocausemotionbyitself,
thenitnecessarilymoves
eternallyandwithaneternal
uniformmovement,
likethePrimeMover.
Matter,then,in
everybodynecessarilyrequires http://islamsbooks.wordpress.com/

54. IBNBAJJAA'SPSYCHOLOGY
ritsexistencetobedressedwithaformeithernear
far.Thefactaboutmatter,asPlato
23
says,
isthat
letoitsneedand
ugliness
matteravoidsmanifesting
elf,andsoitconcealsitselfasitwereinanypossible
rm.
2<
Andthesestatesaccompanymatterwhenit
separatedfromform.Letusseethenwhathappens
formwhenitisabstracted,andhowthishappens.
The
principleapplicable
tothisisthatwhenan
dividualspecifiedbody
existsonepoints
to
it,because
5formandthematterofthisbodyhavenotatall
ydiscrepancy
25
between themselves inanyway,
tetherpotentially
oractually. Hence,bothofthem
5a
singlething,
26
thatis,"thisspecified
individual".
Everything
isduetoacertaininclination,'
27
and
nee,whena
thing
existsseparately
fromanother
ng,
theotherinitsturninclinestobeseparable
unit.
Butthequestionhowtwo
things
whichare
:uallynotatalldifferentfromeachotherarepotenti-
y
differentisthesameastheexistenceofthepart
in
continuouswholewhose
partsareallalike.Fortwo
rtsinthiswholeare
actuallyonebut
potentially
ferent. Difference onlyarises,ontheonehand,
etoform,andontheother,duetomatter.Buthow
mandmatterbecomeone
thingactuallywhile
being
ferent
potentially,potentialitybeingalwaysonlythe
itter,hasbeendemonstrated inthe
Metaphysics.
>re,potentiality indicatessomething
differentfrom
atisindicatedbyourexpressionVJa(inpotentiality)
29
change,
becausethe
being
offormhereisnot
tentiallydifferentfrommatterinsofaraswhenone http://islamsbooks.wordpress.com/

55. FACULTIESONSENSE-PERCEPTION 49
ofthetwo is
changed
the
"aggregate"
isdecomposed,
butinadifferentway.
30
Fortheformthatcharacterises
this
"aggregate"decaysnecessarilywhenthe
"aggregate"
decays;andthematterassumesanotherform,
31
and
through
this
reshaping
therearisesanother
aggregate.
Buttherelationofthe
(second)formtothe
speciesof
thefirstformexistsinthis
process
inthematter,
32
and
thus,through
this relationthematterimitatesthat
whichisactual,
33
ashasbeenshownelsewhere.
Butformcannotbesetinmotion
34
inthesame
way
asmatter,soastobecomedifferent;butitis
differentbynecessity.Howcantheform,then,be
different?Thatformisnotmoved
essentially
isevident,
becauseitisnotdivisible;
35
thatitismovedbyaccident
isnotimpossible,ashasbeenshowninthe
Physics^
But,howdoesformbecome
through
itsaccidental
movement
something,
whilethemovement is
accidental;
andhowdoesthisstatehappen
toformsoastobecome
through
itadifferententity?
We
reply:
Itisan
agreed
factthatnaturedoes
notdo
anything
invain,noristhereintheuniverse
anything
withoutapurpose
atallAnd,everyexistent
comestobeeitherforthesakeof
something
elseor
forthesakeofitself.
37
Theaimofthatwhichexists
forthesakeof
something
elseistobeconnectedwith
thatforthesakeofwhichitexists.
Connection iseitherinexistence, likethecon-
nectionofthesoulwithbody,andtheconnectionof
thatwhichsuffers
change
withthatwhichcauses
change-
nomatterwhethertheconnection isbychange,
or
by
being
actedupon,
orby
habitandthelikeoritisthe http://islamsbooks.wordpress.com/

56. 50
IBNBAJJAH'SPSYCHOLOGY
connectionofmatter,namely,theconnectionofabody
withabody.Thisisofvariouskinds: first,thecon-
nectionofthebodywiththatwhichcontains
it,namely,
connection in
space,second,theconnectionofthe
movingbodywiththebodythatismoved.Asshownin
PhysicsVII?themost
priorofalltheseconnections
istheconnection in
space,sinceallthatis
changed
has
somthing
tocause
change.
Connection issaidoftheconnectionof
being
"
andtheconnectionof
bodyperprius
et
posterius.
Connectioninspace
is
essentially
theconnection ofa
bodywithabody.Therestofthekindistheconnection
ofabodywithabodybyaccident.
Itisclearthat
everything
iseitherabody
orin
abody,ornotatallabodynorinabody.
Imeanby
myexpression
"
inabody
"
allthatwhichneedsforits
existenceabody,
forithasbeendemonstratedthatthere
isanexistentwhichdoesnotneed,foritsexistence,a
body,andthatonthecontrary,
thebodyneedsitfor
itsexistence,andthat itisconnectedwiththebody
inthisway,
ashasbeenexplained
attheendof
Physics
F///,andinthesixteenthbookofthebook
ofAnimals." New,"this"
("incorporealbeing")
is
neitherabodynorisina
body;
itcannothaveany
connection
except
inexistencealone.Hence,
ifthere
isa
thing
thatexistsforthesakeof
somethingelse,
andthis
something,
forthesakeofwhichthe
thing
hascomeinto
being,
isabody,thenitis
necessary
thattheformerisconnectedwiththelatter
corporeally,
although
thelatterdoesnotoweitsexistencetothe
formersothatthelatterbeintheformer,ashealthin http://islamsbooks.wordpress.com/

57. DISCOURSEONTHEFACULTIESONSENSE-PERCEPTION
5J
man."This"isthen
necessarily
a
body,because ifit
werenotabodythentherewouldbenoconnection
betweentheformerandthelatteratall.
Theimmatteredformsdonotexistfortheirown
sake,butareforthesakeof
somethingelse,fornature
doesnotmake
anything
withoutapurpose.Asshown
inthebookofHeavensandEarth*theelementsare
forthesakeofthe
sphericalbodies,
42
becausethe
sphe-
ricalbody
isintheelementsinthesameway
asthe
body
isin
space;and
theyareinthe
sphericalbody
in
thesameway
asa
part
isinthewhole.Fortheuni-
verse islikea
singleseparateanimalwhich
requires
nothing
fromoutsideatall.Hence,theformofthe
elements, is
necessarily
inmatter. And,sincethe
extremecause,thatisthefinalcause, isthemost
excellent
being
;hence, its
being
aftertheelements
must
necessarily
beinasubstratum,becausethatfor
thesakeofwhichtheelementscometobeisso.For,
ifthe
sphericalbodywerenot
necessarily
inasubstratum
thentheelementswouldnotneedbeinasubstratum.
Hence,theexistenceofthoseformsinasubstratum is
thecauseofthe
being
oftheelementsinasubstratum.
Thus,thebody
issaidofthose
(thesphericalbodies)
andofthese
(
i.e.elements )perprius
et
posterius,
and
thismakesclearwhathasbeendoubtedbyAbuNasr
inhistreatiseon"the
Intelligence
andthe
Intelligible":
3
Ithasbeenshownthatmatter,asassumed
by
Aristotle,existsonly
forthesakeoftheexistenceof
form,
44
butforthesakeofthelastexistenceoftheform
andnotforthesakeofitsfirstexistence;andthedoubt
hasarisenonly
insofarasitsfirstexistence is
concerned. http://islamsbooks.wordpress.com/

58. 52
lfiNBAJJAH'SPSYCHOLOGY
Sometimesadoubtis
expressedagainst
thisview
andissaid :'Thelastexistence isthebestexistence,
thefirstexistenceofform
being
themostincomplete,and
so,the
corporealbeing
isbetterthanthe
intelligible
being.
ThiscontradictswhatPlato
saysandwhatis
knownofthedoctrineofthe
Peripatetics".
We
reply
:
"
Ourexpression 'thebest
being'
is
saidintwo
ways. First,inanabsolutesense,then
thisisclearthatthe
intelligiblebeing
isbetterthanthe
sensible
being,
45
becausethe
objectofmind ismore
suitedtoexistencethanthe
objectofsense,sincethe
former isthe
principleofthelatter,
4*
ashasbeen
demonstrated byPlato, Aristotleandmanyother
Peripatetics.Andwhatisthemostsuitedtoexistence
iscalledthebestinexistence. Second,a
being
is
sometimes called
*
thebest
'
inrelationtodifferent
speciesof
existingthings,
butnotsothatitisforthe
sakeofthatexistent.Sothattheterm
'being'
which
belongs
totheexistentwouldnotbefromthe
genus
ofthebest,anditsbestbeing
wouldonlybefromthe
genus
ofthelast
perfectbeing,
thisbest
beingexisting
notinsofarasitisthespeciesof'existence*,butinso
faras
something
characterises it. Itis,therefore, said
thattheimmatteredform is
intelligible
not
essentially
butinsofarasmindhasmadeit.
But,someonemaydoubtandsay
:
"
Ifitwere
notinherentintheessenceandexistenceofthe
being
whichisa
property
oftheimmatteredformsthat
they
are
intelligible, theywouldnotbecome
intelligible,
because
everything
existsfora
purposeand itisinthe
natureofthe
thing
toreceivethat
purpose,andthat http://islamsbooks.wordpress.com/

59. FACULTIESOFSENSE.PERCEPTION
5;
whichhasnotinitsnaturetoreceive
anything,
neithe
nearnorfar,cannothave
anything
neither
essential!;
noraccidentally".
We
reply
:
"
That itisinthenatureofth<
immatteredformstobesomehow
intelligible
hasno
beenassumedinthe
argument;
andthattheir
beinj
intelligible
isintheir
particularbeing
isnotthecase
Butitis
through
thatofwhichthey
areconstitute
thatthey
receivethe
intelligible existence,andwhei
they
areconnectedwiththemovertheyobtaintha
being,hence,theyneed
something
elseinordertohavi
that
being.
This
something
istheirconnection witl
themoverwhichcomestothemfromoutside.Hence
itisnotintheiressencethattheybecome
intelligible
butitis
something
elsewhichmakesthem
intelligible
Hence,theyalways;
inordertobecome
intelligible,
nee<
thisconnectionwhichmakesthem
entirelyaccomplishe<
inexistence.Sothe
perfectionoftheir
being
which i
peculiar
tothemwouldbefromthe
genus
oftheimper
feet
being
;andwhen
theytaketheirsharefromth<
best
beingthey
confinethemselvestothebest
being.
I
isforthesakeofthisthat
every(form)
triestobefre<
frommatterandis
necessarilyseparablefrom
it,asi
issaidofthe'Acquired
Intellect'".
Butsomeonemaydoubt thisviewandsay
"Forms
beingobjects
ofmindisthesameastheir
beinj
actuallyunconnected. It,therefore,followsthatther
isinnature
something
withouta
purpose. Hence,th
samedoubtcomesback".
We
reply
:"Theseimmatteredformsaresometime
sensibleand
imaginable,
andarethenmoversofdesire http://islamsbooks.wordpress.com/

60. 54
IBNBAJJAH'SPSYCHOLOGY
anger
andmany
other
things.
47
Theyhave,therefore,
functionswhichareforthemeitherin
respect
oftheir
being
intheir
particular matters,andsothey
are
designatedby
their
respectiveterms;orarein
respect
of
their
being
sensibleand
imaginable,
andsonot
designat-
edby
thoseterms.Butthe
genus
iscalled'asouFset
inmotion',andthereisno
particularnameforevery
particularkindofit."
Butsomeonemay
askandsay
thesame
thing
abouttheir
beingintelligible (i.e.
thatwhichhasbeen
justnowsaidabouttheir
being
sensibleand
imaginable).
Their
beingintelligible
meansthatsomeofthemdonot
actually
existatall.Butthisdoubtshouldonlybe
investigated
while
considering
theexistenceoftheuni-
verseandthemutualrelationsofits
parts.For,the
being
ofthe
intelligible
forthesakeof
something
else is
differentfromthe
being
ofthematerialforthesakeof
somethingelse,thetwo
beingsbeing,indeed,opposite
to
eachother.
49
Itisforthisreason
(i.e.the
intelligible
being
isdifferentfromthematerial
being)
thatAbuNasr
says
:"Theybecomeanexistentoftheuniverse."
5J
Sincethemoveractssometimesanddoesnotact
someothertime,theremustbea
changebynecessity
here.Butthemoverisnotbody,andthe
change
is
thenintheimmatteredform.And,sinceallthatisnot
divisible isnot
changeable,change
willhappen
tothe
immatteredformbyaccident,
51
that
is,through
a
change-
able.Sotheimmatteredformnecessarilyalways
needs
matterinordertobe
changedthrough
it.
52
Thisconnec-
tionisnottobecalleda
change
in
space,
becauseone
ofthetwo(connected)
isnotbody,
norisitnearnor http://islamsbooks.wordpress.com/

61. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
55
far.Thisconnection is,therefore,only
inits
being.
51
Hence,foramaterial
thing
therearetwokinds
of
change,
one
preceding
theotherinthesamewayas
theydointheir
principles.Oneis
"change
in
space",
its
principlebeing
thematerial
being
insofarasitisin
asubstratum. Forthematerial
being
indicates it
(i.e.
change)
insofarasitis
becoming
andnotinsofaras
itisanexistent.Theother
change
isforthesakeof
this
being
thatisextraneoustoitsessenceand
precedes
thatother
beingjust
as
the-inovement-in-space precedes
theothermovements. Butthe
change
in
quantity,such
as
growth,
isacharacteristicofsomemarterialbodies
thattakenourishment.
Change-in-bcing
meansthat"this",forinstance,
isinanearer
stage
inexistence.
54
Thisisbecausethis
stage
hasacertain
discrepancy
init.Wehave
already
saidthatthisisnot
possibleconcerning
theimmattered
forms
except
forthesakeofthemover,whilethe
thing
movedcannotcausemotion. It
is,therefore, clear
thatexistencemustbemixedwiththeelementsofwhich
nonedeservesexistencemorethanthematerial
being
anditismixedwiththeelements;
55
itsmovement is
sometimescausedbyamover
homogeneous
toit,asis
thecaseinthoseanimatebodieswhichare
reproductive,
andsomearemovedby
the
sphericalbodies, e.g.
the
soulsofthose thatare
generated
butarenot
reproductive.
Sincethediscourse is
concerning
theexistenceof
theimmatteredformsas
separatedfrommatter,namely,
the"actual
intellect",
56
itisclearthatthisisthe
ultimatecause
57
ofallthatwehavesaidbefore. http://islamsbooks.wordpress.com/

62. 56
IBNBAJJAH'SPSYCHOLOGY
Thiskindofexistenceinmattercannotexistactual-
lyunless itisinsuchstatesasarelimited
e.g.taking
nourishment,
58
andthemostable
being
istheonefree
in
taking
suitablefoodaswellasintherestofthatby
whichaloneone's
being
is
accomplished,namely,man.
Now,then,necessarily thefacultyofreason
precedestherestofthefacultiesofthesoulinexis-
tence,andtherestofthefacultiesexistforthesakeof
this
facultywhichisthe
best;andhence,therestofthe
facultiesand
imagination
are
generated
forthesakeof
the
reasoningfaculty.
This
59
isnotbynecessity,
ashas
beenheldby
thosewhobelievethatsincetheelements
get
mixed
together
inequalproportiontheycause
sensationbychance.
Form,then,has
grades.
First
grade
isitsexistence
inmatter,
60
andthereisnotatallanychange
init.
Thisisthemostextremeone,theotherextreme
being
its
opposite,namely,
its
beingintelligible.
This isthe
mostextremeside.But,for
beingintelligible,
itrequires
amaterial
being
ofwhich itisconstituted. Forthatis
the
principle
ofitsexistence. Perfection isofall
princi-
ples
themost
deserving
tobea
principle,andsoitis
notat all
possible
forthisformtobe
separated
frommatter.Whenever itis
separated
itisa
wrong
contrivance. Hence,
itfollowsnecessarily
thatthestudy
ofnaturemustbeconcernedwith"theformswith
matter". Thiswillbe
explained
inthediscussionon
thefacultyofreason
61
whichisneverwithoutasubstra-
tum,sinceitismadesoinitsnature.Whenformis
foundtobedifferent itisevidentthatitisconnected
withamoverin
proportion
toitsdifferencewhich http://islamsbooks.wordpress.com/

63. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
57
dependsuponthe
degree
ofabstraction. Thesame
applies
toeveryimmatteredform,Imean,that itexist
initssubstratuminthesensethatthesubstratum isits
matter.Thus,formandtheelementsareinoneandthe
same
grade.
Butwhenformexistssomehowseparated
frommatterwhetherbybeing
abstractorbyhaving
a
substratum thestateofitssubstratum inrelationto
"being
howeverisnotlikethestateofmatterinrelation
toformthenhowever itmay be,
itiscalled
perception.
Buttheabstractionoftheimmatteredformis
not
possible,because,asshownbefore,
62
itsrelationto
matterisinitself.Hence,necessarily
there
is,inthe
bodiespossessingform,an"intention"bywhichthe
formisconnectedwiththematter. So,as
long
asitis
connectedwiththematter itis
intelligible,
andwhen
matteris
changed
itbecomes
intelligiblepotentially.
Thisseparation
isofvarious
grades,
each
grade
being
calledasoul,anda
psychicalfacultywhileitis
agrade.Tothese
belongssense-perception,
next
imagination,
next
reasoning
which istheextreme.As
for
takingnourishment,whatposition
it
possesses,we
shallsoon
explain
latteron.Wehave
alreadydiscussed
forwhichpurpose
these
grades
exist. Allthesearefor
thesakeofthe
reasoningfaculty.
Butthattheseare
grades
is
self-evident, since
sense-perceptionand
imagination
are
thingsmanifestly
existent.
But,whichofthese
grades
is
sense-perception,and
howitcomestobe,allthesewillbeclearbywhenwe
shallsay. http://islamsbooks.wordpress.com/

64. 58
IBNBAJJAH'SPSYCHOLOGY
Wesay:
Itisevidentthat
sense-perception
is
actual,
63
likethestateofananimalthatisawakewhenit
perceives
;andsometimes
potential,likeananimalthat
sleepsandkeeps
his
eyesclosed.
Potentiality
iseither
nearorfar
64
farlikethe
capacityof
sense-perception
in
theembryo,andnearlikethesenseofsmallwhenno
objectofsmellis
present,andlikethesenseof
sight
in
darkness. Similarly,
itis
generally
admittedthatno
speciesdoesperceiveanythingbyanyorgan
65
at
random. Animals,for
example,donotseewiththeir
monthnortastewiththeir
eyes.
Allthatis
potential
canonlybeactualwhen itis
changedbysomething
thatcauses
change,
ashasbeen
shownin
Physics
VIIL^
Thusitisnecessary
for
sense-perception
tohavean
object
thatsuffers
change
andan
agent
thatcauses
change
67
.Itisclearthatthe
objectofmovement is
differentfromthemover.Themoveristhenthe
object
of
perceptionandits
being
amover is
self-evident,and
the
thing
movedisthesense
organ.
Everything
thatis
changed(moved)
is
potentiallythe
thing
intowhichitis
changed,
andsothesensehasthe
potentiality
of
sense-perception, and,ashasbeen
explain-
edinmanyplaces,potentiality
isinmatter*.Letusthere-
fore:considerwhichmattershouldbethis
potentiality.
So,we
say;Matteris
predicatedperprius
ofthe
firstandcommonand
transitorymatter.Thismatteris
potentially
that
thing
which it
ought
toreceive.
Although
itisinitsessencewithoutform,
it
is,aswe
havesaid,connectedwithaform,
69
and,therefore, ittakes
alwaysoneofthecontraries. Thisisbecausethefirst http://islamsbooks.wordpress.com/

65. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION 59
formswhicharetheformsofthesubstances,suchas
lightnessandheavyness
70
,areneverwithoutcontraries.
Thesame
applies
totheaccidentsthatarerelatedtothe
bodiesquabodies,sincematter
possesses
ofthefirst
accidentsonlyoneofthecontraries,
71
andthefirst
oftheaccidentstoexistinitisextension
(=
lengths).
Hence,matteralwaysexistsas
corporeal. But,thecause
oftheextension
being
thefirstaccidentinherentin
matterhasbeen
given
elsewhere. Next, thereare
otherkindsviz.
quality,placeandtherestoftheten
categories
which
apply
tothebody.Everyformthat
isinmatterthenhasnecessarilyextension.Forform
belongs
eithertoa
simplebodyand,ashasbeensaid,
hasextensionbecauseofthematter,or
belongs
to
matterswhichhaveextension. And,insofarasitis
aformitwill
necessarilyhavethekindofextension
whichithas,nomatterwhethertherelationsofits
threedimensionstooneanotherweredetermined,asin
thecaseofanimals,orwhether ithasthemforthe
form
accidentally,
likea
piece
of
gold,
sincea
piece
of
goldmaybe
globularhaving
allthreedimensions
equal,
andwhen itisextendedandbecomes
oblong,
its
dimensionsarenearertooneanother.
Thesensiblesareaccidentsinmaterialbodies,
andarethosethatare
peculiar
tonaturalbodiesor
theformsofnaturalbodies.Thenaturalaccidentsare
eithercharacteristicsofnaturalbodies,likeheat,cold,
hardness,andsoftness,orcommontobothnaturaland
artificialbodies.But
they
arefortheartificialbodies
perposterius
andforthenaturalbodies
perprius.
The
sensiblesarethenformsinnaturalbodies,theaccidents http://islamsbooks.wordpress.com/

66. gO
IBNBAJJAH'SPSYCHOLOGY
being
takenasforms Itisevidentthatallthese
areimmatteredforms,theformsofnoneofthem
beingseparable.
Naturalaccidentsareeithermoversormoved.
Movers,again,
areeither
homogeneous
72
tothe
thing
movednamely,
the
thing
thatbecomeslikethem,
like
fire
;ornot
homogeneous,
likefireforhardeningclay.
Thatwhichismovedfromits
specieshowever,
doesnotbecomethatmovernoracquires
theformthat
is
peculiar
tothemoverinsofarasitisthatmover.
Hence,thenaturalattributesaresetinmotiontowards
the
species.
73
Nowif
theyweremovedtowardsthat
particular
individualofthe
species
ofthemover it
wouldnotbe
possible
foritto
change(=move)
a
single
pieceofwood,buttheirmovement iscausedby
fire
itself,likethemovementoftheloverforthebeloved.
Forthismovementdoesnotsetanymaninmotion
atrandom,for
example,amanquaman
;andthisis
self-evident.
Henceitisclearaboutthemoverthatitmovesnot
becauseitisthatwhichisinmatterinsofarasitisin
matter,butitmovesinsofarasitisthat
species,
asis
observedinthemixedbodieswhicharesetinmotionby
themovementofthe
dominatingpartwithout
having,
at
thetimeof
mixing,anychoice.Nor isthereany
dis-
crepancyexcept
iftherearetwocontraries
(tobe
mixed).Butherethereis
onlyone
contrary,and
matterhasno
meaning
init
;butitisinthebodyas
though
itwereanon-existent,andformwerealonein
thebody ;itsnaturehas
alreadybeen
explained
as http://islamsbooks.wordpress.com/

67. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
gl
wementioned
74
while
discussingchange.
Butthis
being
isnotthesame
through
which
change
hasoccur-
red,butisthe
being
oftheformthatcharacterises it
forthesakeofitsessence.
Nowifthisformexistswhile
beingseparatedfrom
thematterinthewaywedescribed
75
thentheformmust
beinoneofthetwoways
:eitheritissothat ithad
beenadifferent
changed
existentandthen
appeared
to
perception
thisis
evidentlyabsurd,forit
necessarily
followsfromthisthattheformof
**
this
particular
scribe",forinstance,mustbe
present
tothesense
organ
beforethe
perception
ofthe
object
ofsense
76
,oritis
sothatitisintheprocessof
becoming,
whichneces-
sarily
entailsofits
beingpotentially
before. And
whatis
potential
ismatter.Butifthismatter
belongs
totheone
"
becoming
"
thentheone
becoming
isthe
sameasthe
object,
because it
necessarily
followsthat
the
"
becoming
"
mustbeabody,andin
sense-percep-
tionitwillhavesizeinitself.Thus,thesmallwillnot
stimulatethatwhich is
greater
than
it,otherwisethe
part
willnotbesmallerthanthewholewhichis
absurd.
Ifatall,matter isonlyconnectedwiththemover
by
aconnectiondifferentfromthefirstconnection. If
matter isinadifferent statesothatwhen itis
inacertain statethemover isconnectedwith
it,
andwheninacertainotherstateitisnotconnected
withitthisstate
being
thesoul or,therearematters
ofnota
singlespecies,then,howcanamatterbe
withoutaformatall?Howcanthatwhosenature is
thisbemoved,andhowdiditcometobe?Forthis http://islamsbooks.wordpress.com/

68. 62 IBNBAJJAH'SPSYCHOLOGY
mover isconnectedwiththis
objectofmovementina
way
differentfromtheway
itisconnectedwithmatter
sothattheformswouldstartto
receive,sincewecannot
holdthatsensationmovesthesensible.
77
Ifweheld
whatGalenheld
concerning sights
thenthesensible
wouldactandwouldsurelybe
separable. ButGalen
maintainsthatthemovedmovermovestowardsthe
mover,namely,
thesensible,
78
whileAristotleascertains
thatthemoverhereisthesensiblewhichismovedina
waytowardsthe
thingmoved,becausethemovermust
beactual.Thisisself-evident Andthis
potentiality,
in
general,
isthesoul.
Sincethefactsare,ashasbeenshown,(wesay
:
)
everything
thatis
becoming
and
perishable
isa
tangible
body.All
tangiblebody
iseithersimple
orcompound.
Thesimple
bodiesarethefourwhichhavebeenenume-
ratedinmanyplacesoneofthese
placesbeing
inthe
twelfthbookofthebookofAnimals. Ashasbeen
shown,everysentientbody
iscompound
80
andnot
simple,andasdescribed,
itismadeofearthinorder
tohaveastatureanda
specificlimit,becausethere is
noanimal
havingparts
similartoeachotherandto
thewhole,noranyplant.Everything
thatiscomposite
hasitselementsofwhichitiscomposed
either
actually
inititscomposition being
theneitherbycontiguity
orbycoalescence,andin
general,joinedtogether
or
in
potentiality,
itscomposition being
thenmixture.
Everything
that
possesses
souliscomposed
inthisway
andnotinanyoftheotherways.Forthereisno
plant
noranyanimalinwhichanyoftheelementsexists
actually,andsothereisnotoneelementmanifestin
itinaway
astobelievethat
"
this
"
isoneofthetwo, http://islamsbooks.wordpress.com/

69. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
53
asisascertainedinthecaseofmanycompoundthings
81
,
likemany
stonesandmanymineralbodies.Onthe
contrary,earthandwateraretheonlyelementsthat
arefoundin
plantsandanimalsmixed
together.
But
therestoftheelementsissometimeshiddenoneinthe
other.
Allthatismixedhasan
agent
tomix
it,
&2
andhow
simplymixing
takes
placehasbeenshownintheDe
Generatione et
Corruptione.^
Mixing
iseither
artificial,likethe
mixing
of
gold
and
silver;andof
honeyandof
vinegar
inoxymel;or
naturalasthe
mixing
oftheelementsin
plants.As
shown,natural
mixing
iscausedbyactionandby
"
being
actedupon
".
Thekindsof
changebywhicheach
single
kindof
mixing
takes
place
areeither
boiling,putrefaction
or
someotherkindsofthoseenumerated in
Meteorology
IV
^
Allthesekindsare
completedby
naturalheat
85
whichis
necessarily
inanatural
bodybecauseheatisa
separablething.
Thisheatisnotinoneoftheelements
sinceifitwerein
it,
itwould
necessarilyrequire
tobe
movedin
spacetogether
withanotherelementsothat
theywould
eventuallymeeteachother,because
meeting
precedesmixing.Now,ifthemoverofbothorofone
ofthemdoesnotmoveinordertomixthemthenitis
anaccidental
mixing.
Sometimes
mixing
takes
placeandsometimesnot,
86
becausethecoldelementissometimesinefficientincapa-
city
sothatitcannotmovetheotherelementwhich is
hot;thenthehotelementmovesitormakesitlikeitself. http://islamsbooks.wordpress.com/

70. 64
1BNBAJJAH'SPSYCHOLOGY
This
is,however,genesis
andnot
mixing.
87
And,some-
times,
ittakes
placeaccording
toeachofthem
moving
the
other,butthisdoesnothappenalways
inoneandthe
samerelation,andsoit
produces
variouskindsof
mixing.
Hence,whenthematterhappensaccording
toorderit
needs
necessarilyamoverfromwithout.The
expression
iSj*+isderivedfrom^>^> (tomove
)whichis***
(to
manage
),so
necessarily
itneedsa
manager
Theartificial
mixing
isincludedinthiskind,and
itis
through
thiskindof
mixingonly
thatthemixed
objectalwaysbecomespotentiallyamediumbetween
the
things
whichconstitutethemixture.Fortheone
thatmixesandmovestheobjectof
mixing
inthisway
makesthemixed
thingstop
inoneoftheintermediaries;
andthe
thing
mixedbecomesintermediary thingsonly
becauseitis
homogeneous
totheelements.
Butwhenthe
agent
thatcauses
mixing
is"warmth
9*
whichis
homogeneous
tothe"heat"oftheelements
thenitcauses
something
like
boiling(
=
concoction)that
producesmineralbodies
88
provided
itsohappensthat
thematterissuitableforbeingboiled.Thiskindof
mixing
resemblestheartificial
mixing
that
employs fire,
as
e.g.
the
partmixedofearthandwater.Inthis
mixingthingsbecomemanifestwhicharenottobe
foundintheelements,ascondensationandrarefaction,
89
asithappens
inthecaseof
gold;
andsimilartothis
accidentareodoursandflavours,andthedifferentcol-
ours,andinshort,the
bodily
statesthat
spreadoverthe
bodyandaredividedby
itsdivision. Itfollowsneces-
sarily
thenthat
theymusthave
parts
similartoeach
otherandtothewhole,because
boiling
sometimes http://islamsbooks.wordpress.com/

71. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
65
occursinthem Thisisakindof
mixing
whichisnot
likethefirst.Hence,sphericalmovementsdoesnot
produce
amineralbodyand,in
general,
abodyhaving
its
partsalike,except
in
specialplaces,becausemineral
bodiesarenotproduced
butfromamine.Amineisa
place
inthecavityoftheearthwhereabodyhaving
parts
similartooneanotheris
generatedthroughvapour
andsmokethatareconfinedto itinordertothicken
that
part
oftheearthwhichboilsbytheheatthatisin
thepart
itself.
90
Itisthereforethatthereisnotatallin
allthethree
places
enumerated inthe
Meteorologyany
organicbody.
Then,the
thingsproducedbymixing
thatexistwith
thiskindoffetidnesscanonly
exist
having
different
elements.
91
Allthisiseitheranaturalform,oraccidents
innaturalbodiestobefoundinthedefinitionofthe
nearmover.
Butinthatwhich iscomposedoftheelements,
whichismovedby
theheavenlybodies,andin
general,
thatwhichismovedbylocomotionwhichcausesmeet-
ing,
thenearandthefarmoverareoneandthesame,
namely,thesphericalbody,
sinceitmovesbynatureand
essentially. Butthenearmoverinwhatisproducedby
broiling
istheheat
bywhich
broiling
takes
place,and
thefarmoveristhebodythatismovedinacircle
Hence
,inwhatisproducedbybroiling
thenearmover
fromtheelements iseitheroneoftheelements,namely,
fire,orthatwhichiscomposedoffire.Alltheseare
sensible
things,
eitherprimary
likecolours,or
secondary,
likeextension
(lengths),shapesandformsofnatural
substances. Alltheseare
things
whichexistinmatter,and http://islamsbooks.wordpress.com/

72. 56
IBNBAJJAH'SPSYCHOLOGY
whenthey
areinmatter
theybecomewiththematter
oneinnumberanddifferentin
potentiality,
aswehave
describedbefore.
92
Noneofthese
things
canhave
sense-perception.
Theprimary
matter iseachand
everyoneofthese
potentially. Everything
thatbecomesonewithmatter
belongs
tothemattereither
primarily,orsecondarily,
or
thirdly.Thoseformsthat
belong
tomatteressen-
tially
are
necessarilysubstances,becausetherestofthe
matterthatexistsdependsonlyontheformsofsub-
stances,andhence,theyneedalterationwhen
they
are
gen-
erated.Formatter isnotatall
anything
in
actuality,
93
butthe
thing
thatsuffers
changenecessarily
existsasa
definite
thing
in
actuality ;andhence,whensetin
motionit
necessarilyexists,requiresaform
9'
andunder-
goes
a
change
intheaccident,anditexists
through
the
formthatisinit.Thiscauses
change
intorm
just
as
themovementof
place
causes
change
of
positions. For
movementwasnotinthe
position,but
position
iscaus-
ed
through
movement. If,however,movementwerein
theformthenmatteritselfwouldbemoved,
95
and,thus,
wouldbecomeacertain
thing.
Butinthecaseof
alterationthematterismovedbyaccident
Aswehavesaid,
allthatexistsinthenatural
bodieswhetherelementormineral, ismaterialand
unitedwithmatter.Butplantsandanimalshavethose
materialstateswhich
belong
totheelements,
96
likethe
materialstatesthatarecausedbybroiling.
These
states
bring
into
being
thosebodiesthathave
parts
similartooneanotherandareconstitutedofthe
elements Besides,animalsand
plants
havesomeother http://islamsbooks.wordpress.com/

73. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
(tf
stateswhichdonot
belong
totheelementsnorarecaus-
edbybroiling
oftheelements. Thisisthe
forming
ofa
new
thing
which isevidentinmostof
plants,andis
clearerinanimals,andtheyhave
parts
similartoeach
otherbecausethey
are
organs.
Themoverthatcausesthismotionofmatter,
namely,thecreationofanew
thing
isadifferentkindof
mover. Thisisevidentby
a
slightconsideration. As
shownin
PhysicsVIII?
1
thismoverisnotthe
sphe-
ricalmovement
although
itisnotwithoutitButthe
moverseeksonlythe
particular
essentialmovement
whichisthenearone.
Thismover
is,therefore,notthe
broilingheat,
butthe
broiling
heatisits
organ,
andhence,flavour*
smellandtherestoftheaccidentscausedbybroiling
areinherentinbodies.Buthowtheseaccidentsare
causedbythe
broiling
heathasbeen
explained
inMete-
orology
IF.
98
Theseaccidentsthereforenecessarilygive
risetothe
forming
ofanew
thing.
Inthatwhichhassucha
principle,
atthetime
when itis
generated,
themovermust
necessarilybe
mindButthisviewismoresuitabletothe
genesis
of
animate
beings,
ashasbeensummarized intheseven-
teenthbookofthebookof
Animals?
9
Thatwhichhasthis
principle
isoftwokinds :one
kindconnected with its
organbywhich itcauses
motion,asforinstance,theanimalthat
propagates
itself*Thisisthesemen,becausethesemenisabody
that
generates
theanimate.Anditisevidentthatthe
heatofthesemen
through
whichthesemenactsisinit. http://islamsbooks.wordpress.com/

74. 68
IBNBAJJAH'SPSYCHOLOGY
Astotheotherkind, its
organbywhichitismovedis
in
something
else.This
applies
tothoseanimalswhich
aresaidtobe
generatedspontaneously. The
organ
that
belongs
toakindlikethisistheheatof
putrefac-
tionorsomeotherheat.Thiskindsomehowresembles
the
productiveart,becausethe
organs
ofartareoutside
thebody
towhichtheart is
applied. Hence,
it
causesmotion
throughmoving
theelementsand
mixing.
Thisheatcontinues tomovetheearthwhichis
mixedwithwateruntilwhenthewholehasreacheda
stateinwhichitcanreceivethatform, itreceives it
eventually.
Itisevidentthatwiththe
beginning
of
motion itstartstoreceivetheform.
Receiving
and
movingcorrespondingmutually
witheachother.The
soulwhen
perfected
receivestheformofthemixture
andreceivesit
through
the
"
mixing
"
it
possesses.
Theformwhichthemixedbodiesreceiveeither
doesnotmove
anythingessentially,
butisreceived,and
thisisliketheformsoftheminerals.And
again,
this
formprecedes
inmatterthatwhichexistsinthematter
through
theformlikethestatesthatcharacterize the
gold
insofarasitis
gold,e.grarefactionandendurance
tothefire.Oritmovesthebody
thatcontainsitwith
amovementpeculiar
tothebody,
asforinstance,the
souloftheplantForwhenmatterreceivestheformof
adefinitebody
itmovesthatbodytogether
withitself.
Herearethen
necessarily
immattered facultiessomeof
whicharefar,asforexample,
thepoweroftheelements,
andsomenear,asforexample,
thepower
ofthemixed
bodywhichisalwaysfoundonlyconnectedwithform, http://islamsbooks.wordpress.com/

75. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
69
andsoitisalwaysasubstratum.Hence,fortheanimate
thereisno
opposite,
becausethisformhasno
particular
privation.
Thereisa
privationonlyofthatform,asfor
instance,yousay:
u
Theformofthebee".Now,someof
theformshave"farmatter",asissaidofthewater
"extremely
hot".
Astothenear
faculty,
itisneverwithout
form,
becauseitis
always
asubstratumandisnotatall
sepa-
rable.Hence,itis
likely
thattheformofthemineral is
initsmatter,becauseithasnocontrariesnor
opposing
privations e.g.
the
opposition
of
privationtohabit.
Insuchcasestheformof
"mixing"
isthe
quiddity
ofthatbody,
asforinstance, gold.
Forthemixed
object
isthematteranditsexistence isthe
speciesof
condensation. Itisevidentthatthiscondensation isin
thenearmatterwhichisinthemixed
object
likethe
formforthenaturalcomposition(mixing),
Thismatter
thenreceivesthatcondensation,butsincethematteris
notatall
separablefromthisform,the
"
aggregate
"
ofalltheseisalways
likea
singlething,
matter
being
manifestinexistenceonly
atthetimeof
change.
All
theseareformsinthematter
through
whichthe
44
aggregate
"
becomesa
singlething,
sincethisisthe
meaning
ofmatter's
receiving
formsthatariseinthe
matter.
100
Butwhentheformbecomes different,and
thisisonlywhen itis
separated
ina
way,thenitis
differentfrommatter.
Ifthedifference iscausedbywhattakes
place
thenitnecessarilyfollowsthatitis
through
a
preceding
change
eitherintheformorinanothersubstratum,
101
ashasbeenshownin
Physics http://islamsbooks.wordpress.com/

76. 70
IBNBAJJAH'SPSYCHOLOGY
Butformcannotsuffer
change,
sinceallthatis
changed
isdivisible
103
andformhasno
parts
104
noris
body.Andhence,change
occursinadifferent
thing.
Thusform,throughchanging
fromthisform,acquires
alimitedrelation. So,formis
changedbyaccident
1
"
5
its
changebeing
inamoment
just
asithappens
tothat
whichisrelated. For,althoughbeinggreater,
ifABis
nottwiceofJDthenJDis
necessarilyonlyahalf,andAB
twicewithout
having
been
changed
initself
;
itremains
ratherinitsstateasithasbeen,butis
changed
from
onerelationtoanotherrelation.
All
change,
asexplained
in
PhysicsVIII,
m
isin
quantity,
in
quality,
in
place,
ordependsononeofthese.
Butwhenformisseparatedfrommatter,thatsame
formexists
actually,while
being
whatitis,separated
inanexistencepeculiarto
it,
1J7
andisdifferentfrom
thatwhich itwaswhile
being
inthematterwhich
receiveditNow,haditexisted
11*'
without
having
come
tobethenthiswouldentail
necessarily
an
absurdity,
namely,
thattheformofa
specified
individualshould
existbefore itexistseitherin
sense-perception and
imagination
which is
impossible
orinmindwhich
isassumedtobe
possible ;butweshall
explain
this
whenweshall
investigate
abouttherational
faculty.
Now,
itisclearthatsensationhasan
origin
All
thathas
originpotentially
beforeitcomestobeBut
howisit
possible
forsensationtobea
separableform
aswellasto"become", since
"becoming"
concerns
matteronly?
Weanswer:Our
expression
"matter"
applied
tothe
facultiesofthesoulaswellastothefacultiesofthe http://islamsbooks.wordpress.com/

77. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION
"]\
body
isequivocal,
becausematterexistsinthebodies
onlybybeingspecifiedby
thisform,sothattheyboth
becomea
singlething
thatdemandstheperformanceof
theactionthatisthatthis
existingthing
should
perform,
by
itsnatureashasbeenexplainedbeforethis.Bythe
expression
"matter"inthis
place,wemeanonly
the
reception
oftheform
through
whichthebodywhich
hasapotency
likethisbecomes sentient,sinceboth
thematerialfacultyandthe
facultywhichissoul
accept
colour,andcolour isforminthemattercolourand
matter
being
one
thing
as
"
thiscolour
"
onitsown
hasnoexistence atall.Colourinthe
facultyofsensa-
tionisthatwhichexistswithwhatcharacterizes it.
Ithas left itsmatterandbecomeadefinite
thing.
Hence,
itisnot
possible
formattertoreceivetwocon-
trarieslikewhitenessandblackness,thetwocontraries,
becauseifitweretoreceivethetwocontraries,thenthe
twocontrarieswould
surelybeinmatter,andthere
wouldbenocontrarietybetweenthematall,but
they
are
essentially contraries, for
they
are
essentiallytwo
forms,eachofthemorbothformsdifferentfromeach
other.Hence,itisnot
possible
forthemtoexist
except
intwoways.Thatthey
areintwosubstratais
possible
;
butif
theyareinonesubstratum, thentheymustbe
initintwodifferentmomentswithout
meeting
inone
substratum. Sincetheyareinthesensitive
facultyas
twoseparatebeings
theirco-existence isnotimpossible
;
whatis
impossible
is
only
their
beingtogether
inone
substratum,andnotthattheycannotco-existina
genus,
andin
general,
inthefacultiesofthesoul.But
thisexists
materiallyonly
incolours Foroneandthe
sameair,forexample,
isbetweenwhiteandblackat http://islamsbooks.wordpress.com/

78. 72
IBNBAJJAH'SPSYCHOLOGY
thesametime.Thisisbecausetheirformsarenot
inthesameway
inairasformisinmatter,butare
inawayintermediatebetweenthematerial
reception
andthe
receptionofthe
psychicalfaculty.
Sincefacultiesaredefinedbyrelationsofthesub-
stratumtothehabitandthefacultiesare
distinguished
through
thisfromeachotherintheiressence, the
sensitive
faculty
isa
preparedness
inthesense
organ
whichbecomestheformofthe
thingperceived.The
differencebetween^^1(themeaning)
and*)>-Ji(the
form)
l(J9
isthisthatformandmatterbecomeone
thing
without
existingseparately,whereasthe
"
meaning
"
of
the
thingperceived
isaformseparatedfrommatter.
110
So,the
"
meaning
"
istheform
separatedfrommatter.
Hence,the
psychicalfacultymustreceivethe
"meaning"
while itisa
"
meaning",andthatwhichreceivesisa
"meaning"
inpotentiality. Similarly,
the
perception
ofthesoulisinnowaya
passive
state.Butwhether
itcomestobeby
"
being
actedupon",weshallsoon
explain
lateron. Itisthereforesometimesassumed
thattheonethatis
"
being
actedupon
"
receivesform
alone,andthatwhenthe
potentially hot,for
example,
becomesactually
hotitdoesnotreceivethe
"
meaning
"
ofthatwhich isinthemover,althoughthings
are
fromthemover,aswesaidbefore.
111
Itreceivesonly
anotherhotandsoitbecomesadifferent"hot"
resembling
thefirst,whilethereisnorelationbetween
theheatthatisinoneofthetwoaridtheheatthat
isintheotherinanyway.Theonly
relationbetween
themisthis,thattheir
respective
formswhen
separated
becomeoneinnumber.Astothedifferencebetween
theirtwoindividualforms,
ifitis
permissible tocall http://islamsbooks.wordpress.com/

79. DISCOURSEONTHEFACULTIESOFSENSE.PERCEPTION
73
theindividualofheataform,thereisnodifference
between thesetwoformsandthematterwhen it
becomesanindividual, ashasbeensummarized
somewhere else
m
Hence,in
saying
"
theheatofthe
oneofthetwo
"
wedonotmeanthat itiswithits
mattersothattheindividualofthe
"
heat
"
itselfshould
beinthesoul.
Sincethe
"
meaning
"
ofthe
thing
isthe
thing
andsincethe
meaning
of
"
thing
"
isitsactualexistence,
itmeanstouswhenthe
meaning
ofanindividual
reachesusthatwehave
perceived
theindividual
through
that
faculty
that
belongs
tous.
Itisevidentthatthe
perceptions
ofthematerial
beings
we
acquire
are
transitory.
If
theywerenot
transitory
thentheywouldbeeternal.Butif
they
wereeternal itwould
necessarilyimply
that
Zayd,
for
example,wasbefore
Zayd,and
"
thishot
"
was
before
"
thishot
"
;
itwillalsoimplythat
theyare
movedin
space,andothersimilarabsurdities.
Again,
itis
generally
admittedthatsensationsare
transitory. Thiscanbeascertained ifwe
give
some
slight
attentiontoit.Allthatis
transitoryhasexisted
potentially
before itsactualexistence. Aswesaid
before,
113
possibilityand
potentiality
are
inter-dependent.
This
potentiality
isthen
necessarily
inamatter,and
thismatteristhematterofthelikeofthis
being.And,
customarily
itiscalled
spiritual
114
and
non-corporeal,
orsimilartermsareused,andhence,
itdoesnotbecome
abodywhen
perceived,
becausebody
isthere
only
whentheformisnotatalldifferent thisissowhen
itisnot
separated. http://islamsbooks.wordpress.com/

80. 74
IBNBAJJAH'SPSYCHOLOGY
Someonemay
askabout
perceptionsand
say
:
"
Istheform,whenitisdifferent,inthematterwhich
contains it?Ifthisissothenthematterwouldexist
actually
whilenot
being
matter.Howcanthenthat
whichisnotabody
beconnectedwiththatwhich is
abodyexceptbybecoming
aforminit?Butifthere
isnodifferenceandthecaseislikeitsexistence in
matterthenitisnot
separated".
We
reply
:Thatthe
perceptions
areinasubstra-
tumisclear,becauseif
they
werenotinasubstratum
they
wouldnotcometobe.Butthattheperceptionsandthe
substratumareoneandthesame
thing
isso,andinthis
wayperception
becomes
particular. Foriftheywere
completely
differentfromthesubstratum thenthey
wouldcertainlybea
speciesor
intelligible.Weshall
soon
explain
thiswhenweshallturntothediscussion
oftherational
faculty,sincethediscussion here ison
thesoulanditsfaculties.
Butthat itfollowsfromwhathasbeen
posited
thatformdoesnotexistfreefrommatter,
isnoneces-
sary
inferencefromwhathasbeen
posited,butitis
open
todoubtthatthe
being
oftheformsuffersa
change.
Thisisbecausethematter,aswesaidbefore,
existsonly
inrelationtothatofwhichitismatter.The
power
of
perception
istoreceivetheformasseparated
inits
particularexistence.Thenthematterof
percep-
tionisbynaturethe
receptionoftheformsofthe
apprehensibles Themoverofthematteristhe
object
of
perception
insofarasitis
perceived Foritis
clearfromthenatureofthesematerialformsthat
they
essentially possess
this
power,andthismovement http://islamsbooks.wordpress.com/

81. DISCOURSEONTHEFACULTIESOFSENSE.PERCEPTION
75
belongs
tothemforthesakeoftheir
particularbeing.
Hence,thispower
isintheactiveformlikeheatand
cold,andinthepassive
formlikehardnessandsoftness.
Forthatwhichcausesthemovement relatedtothe
passive
statealsocausesmovementtoitwhile itisin
asubstratum,anditmovesanothermatterofthe
species
ofthematterthat isinit.Therelationof
thismattertothe
"
meaning
"
isliketherelationof
thematterthat isinthatmovertotheformitself
that isinthe
species.Thematterof
perception
isre-
latedtotheforminadifferentway
thatcharacterises it,
andhence, itismatterintheequivocal
senseofthe
term.Butthematterofthe
perceptibles
iscalledmatter
perprius,
andthis
(ie.thematterof
perception)
is
calledmatteronlyperposteritus
andinrelationtothe
movingsensible,e.g.thehotandthecold.
Themoverthenhasatfirsttwokindsofmovement
fortwokindsofmatter one,forthematterofthe
speciesofitsmatter,andtheotherforthematter
through
whichit
(/
e.themover)issensed. Thismove-
ment
belongs
tothatwhichhasabodynotinsofaras
itisthatbody.Hence,the
perception
ofthesmalland
largebody
isthesame,
115
especially,
their
imagination.
Weshallsoon
explainwhy
itissolateron.
Perception
variesinexcellenceonlyinsofaras
itis
strong
orweak.
Wehavesaidwhattheperceptivefaculty,
in
general,
is.This
faculty
isasoulwhichexistsintheanimate
bodyandistheformofthetemperamentoftheani-
matedbody.Themixedbodywhich
possesses
this
faculty
isanimateandalive. http://islamsbooks.wordpress.com/

82. 76
JBNBAJJAH'SPSYCHOLOGY
Sinceall
generation
iseither
change
ordependent
on
change,
asshowninthe
Physics,"*
itis
necessary
thatperceptionmustbeso.Sinceallthatis
changed
is
divisible
117
andperception
isnotdivisible, it
necessarily
followsthatthis
faculty
isconnectedwithabody
either
by
itselfor
through
a
connecting
medium.
Psychicalperceptions
areoftwokindssensation
and
imagination.
Itisnot
possible
to
imagine
that
which isnotsensed,andhence,forexample,
itisnot
possible
to
imagine
"
colour".
Sense-perception
there-
fore
precedesimaginationbynature,foritislikematter
forthe
imagination.
Sosenseperception
isthefirst
perception
connectedwiththe
body.
Itisthennecessary
thatthereisno
sense-perception without
imagination
butthe
change
isnotinthesensible
Change
isthe
formofthe
sensing.
The
sensing
isthennecessarilya
bodywhoseformisthesensitive
faculty. Sense-percep-
tion,in
general,
isthe
potencyofabody
thatisacted
uponby
thesensibleandwithwhose
perfection
is
connectedthe
perfectionofthepsychicalfacultythat
isinit.Hence,
itis
necessarilyimplied
thatthesensible
isthatwhichcauses
imagination
andthesensitive is
the
object
of
imagination. Hence,
"
heat
"
and"cold"
aresensedthemselvesand
primarilyAsfor"hard-
ness",softnessandsmoothness,weshallsoon
explain
theirnatureinthediscourseonthe
facultyoftouch,
sincethisisthediscourseon
sense-perception,
in
general.
Sincenoteverypowermoveseverybody,and
movementsaremany,
sensesaremany
to
respond
to
theirrespective movements. Sincethemovement
through
whichsensation iscausedisforthesakeofthe http://islamsbooks.wordpress.com/

83. DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION JJ
formonly,andtheformexists
throughmanythings,
itfollowsnecessarily
thatin
sense-perception those
formsmustbeimprinted
without
bsingseparatedfrom
oneanother.
Sincethatbywhichthe
thing
isconstituted is
eithercommonor
particular
118
_the
particularbeingonly
perceivedbyonesense,andthecommon
bythosesenses
onwhichthecommon
objectdepends,
itisnotsensed
primarily as,forinstance,extension
(
=
lengths)
and
shapes.
Sincetheformisjoinedaccidentallybymanyother
things,
these
things
arethereforenot
impressed
inthe
sense
organ
;they
aresensedaccidentally,
likecolour,
becausecolourisconnectedwiththefactthatit
is,for
example,
inthescribe
;andsoitissaidthatthescribe
isseen
accidentally. The
sensing
animalveryoften
commits errorabouttheseaccidents. Buthowthis
faculty
existsinanimalshasbeendescribedinthedis-
cussiononthe
generation
ofanimals,andthatisinthe
sixteenthbookofthebookof
Animals.
Thisis
sense-perception,
in
general.
Asdescribed,thesensibies are,in
general,
either
commonor
particular.The
particular,
asshownbefore,
isthatbywhichthesense
organ
isactedupon,andthe
common isthatbywhichthesense
organ
isnotacted
upon,butexists
potentiallyonlywhentheform is
perceived. Hence,
itissaidthatthecommonsensibies
are
perceivedonlybythecommonsense,becausethe
sense isnotaffectedbythem.Theybelongonly
to
this
faculty(not)because
they
areconnectedwiththe
sense
organ,
butinsofarastheyareactual,forthe http://islamsbooks.wordpress.com/

84. 78
IBNBAJJAH'SPSYCHOLOGY
faculty,when
separated
fromthesense
organ,
becomes
thecommonsense. Itisseparated
fromthesense
organ
onlywhen itbecomesacertain
thing,
andthatisby
perceiving
asensedobject ;thesenseisthen
necessarily
insense-perception, ashasbeenshownbefore.
120
Hence,
thisfacultycannotbewithoutthesensibles
entirely,
becauseitisina
body.Butthatwhichisabsurd isto
makeit
separable
without
any
connectionwithabody.
Thisisoneoftheabsurdities that
necessarily
follows
fromthedoubtrecordedbeforethis.
Letus,now,speak
ofthekindsof
sense-perception. http://islamsbooks.wordpress.com/

85. CHAPTERIV
DISCOURSEONSIGHT
Asshownbefore,
1
thesoulisthefirstentelechy
whosematteristhenaturalmixtureofthebody.
I
meanbymyexpression
"first"
2
thesameasonespeaks
ofa
geometerwhenheisnot
practisinggeometry,
ora
musicianwhenheisnot
displaying
theartofmusic,
andby
"last"
something
likethatwhich issaidofa
musicianwhenheproducesatune.Forthefirstentele-
chy
isalways
likematterforthelast
entelechy,andso
itneeds
necessarilysomething
elseto
bring
itinto
actuality,namely,amover,since
everything
movedhas
amover.Butthemoverinthesoulishiddenwhile
themoverin
sense-perception
ismanifest, just
asit
happens
toa
polishedmirror.For
having
been
polished
isthefirst
entelechy,andso,wheneverandobjectof
sight
is
present,
its
shape
isreflectedinthemirrorwhich
isnot
changed
into
anything
elseinordertobecome
nearer
(tothe
object),suchasittakes
place
intheiron
insofarasitis
iron,
3
sinceit
requirespolishing,and
hence,onedoesnot
sayoftheironthat itisafirst
entelechy. In
short,thefirst
entelechy
istheprepared-
nessofthe
bodytoreceive
something
without
being
changedessentially,not
accidentally,becausethemirror
issometimes
changed,e.g.
itisturnedtofacetheobject
of
sight.
The
facultyof
sight
isthenthefirstentelechy
of
the
eye,namely,thevisualsoul.Butwhenitdoessee,
itbecomesvisionwhichisitsnameinitslastentelechy.
Thesame
appliestothe
remaining
faculties. For,when http://islamsbooks.wordpress.com/

86. 80
IBNBAJJAH'SPSYCHOLOGY
a
faculty
isisolatedand ismere
potency,
itisa
soul,andhence,anembryo
aswellasa
sleepingperson
issaidtohavesoul/butwhen it
performs
itsactions,
itisanactualsense-perception. Hence,the
faculty
throughwhich,forexample,
visiontakes
place
is
poten-
tially
theobjects
seen.
Assaidbefore,
5
thesensiblesare
priorandare
peculiartoeachsensesomeofthem
being
commonand
othersaccidental.
Thefirstsensiblefor
sight
iscolour,andtherefore,
itis
perceivedonlybythe
eye.Hence,the
organ
of
thebody
that
perceives
colourcontainsvision,wherever
andinwhichformwhatsoever itmaybe,becausea
body
isdefinedonlyby
itsfunction,andhence,astatue
isnotaman,norisasharpsounda
knife,since
they
donotperform
theactionsofthe
species
inwhosename
theyshare
6
Hence,
itissaidthat"eye"
is
predicated
of
the
eye
ofthealiveandtheeyeofthedead
equivocally,
andnotunivocally.
Thevisualsoulisthenthe
faculty
thatexistsin
the
eyeand
through
whichtheeyeperceivescolour.
This
faculty
islocatedinthevitreoushumour.
7
This
isevidentfromthesymptoms
tobeobservedin^forma-
tionofcataract" inthe
eye.Hence,
itis
necessaryto
investigate
thenatureofcolour.
We
say
:Colourcanonlybeperceivedthrough
themediationofair.Hence,
ifitis
placeduponthe
eye,
the
eyecannotperceive
it.
8
Andaircannotserve
the
eye
in
perceiving
colourexcept
ifitis
together
with http://islamsbooks.wordpress.com/

87. DISCOURSEONSIGHT
81
light,
9
eitherbecausecolours indarknessare
potential
andhavenoexistence,orbecausetheairreceivescolours
onlythrough
thevisioninwhichthecoloursare.
Thatcolourisindarknessisevident,whencolours
areobservedintheshade,inthesunandinthecondi-
tionthatoccursto
plantswhenclouds
passoverthem,
coming
betweenthemandthesun,sincetheircolours
varya
greatdeal,ashasbeensummarized inthe
DeSensuetSensatu.
l(}
Soitis
necessary
thatweshould
proceedand
explainwhatcolouris.
Theiliuminant isthatwhich
giveslight
andthe
illuminated isthatwhichhas
light lightbeing
the
entelechy
oftheilluminated insofarasitisillumi-
nated.
Theiliuminant issaidintwo
ways,
11
perprius
et
posterius.
Thefirstisthatinwhichweassumethatthe
sunshares
together
withfire.Thatwhich issaid
per
posterius
isthatwhichimpartslightthroughbeing
illu-
minatedfromelsewhere. This is
through
reflectionof
light,
asitarisesinthecaseofthemoonandoftrans-
parentbodies,andthisisofvariouskinds.Thatwhich
cannotmakeothersvisible
12
isthekindsoftheterres-
trial
things,eg.whatoneseesinthewaterwhenoars
fallinitat
night,
thescaleofsome
fish,andthefireof
thefire-flies,butthesearenotcolours
13
andareeffects
inthe
eye,
ashasbeen
explained
elsewhere.
Light
thenisthatwhichisintheairinthe
presence
ofabodythathasthisstateistheilluminated.
Butthequestionwhetherthesunitselfexistsor
itseffectintheworldthatcomprisesanimate
beings
is http://islamsbooks.wordpress.com/

88. 82
IBNBAJJAH'SPSYCHOLOGY
an
object
of
investigation,
andis
very
difficultindeed.
Foramanwhoisinwaterseesthesunonthesurface
ofthewaterandfindsitsonearthatheassumesthat it
isactuallyonthesurfaceofthewater.
Similarly,
itmay
happen
toamanonthesea-shoreatthetimeofsun-
riseorsun-setwhenbychanceadensesmokefroma
place
closetotheobserverarisesthatheassumesthat
thesunisinthesmoke,andhence,heseesitas
large
sizedandredandyellow.Again,
whenwelookinto
fireanditsstatesthrough
whichitbecomesilluminant,
wefindthatitis
through
themeanbetweendensity
andrarity.
This isclearbywhatwesaid
M
about
shooting-stars
andthecomets.Butthefact
is,asAris-
totlesaysintheseventeenthbookofthebookofAnimals
1*
thattheformoffireisvisible thisiswhenhe
promises
ustodiscussaboutfiresoletusleaveitforthe
place
thatsuitsthediscussionofsuch
things.
Thatwhich isreceived isalways
incontactwith
the
qualities
thatareinthe
recipient,andhence,the
sayinggoes
:
"As
through
hewere
looking
intothesword
through
its
length";
16
andthesamehappens
toextension
(lengths),
ashasbeen
demonstrated inthebookofMathematical
Sightsand
Shadeswhereinthecauseshavebeen
given.
Itisclearandevidentthatthefirereceived
by
air
is
simple
fire. It isreceivedeither
immediately or
through
themediumof
something
containedinit.If
atall,this
something
is
onlyanalogically
saidof
having
"
being
". http://islamsbooks.wordpress.com/

89. DISCOURSEONSIGHT
g3
Ofthecontraries thatdonotexist
together
inthe
samesubstratum, asheatandcold,forexample,
someare
absolutelynotfoundinthesamesubstratum,
asevenandoddnumbers,since
"
five",forexample,
willundernocircumstancesbecomeanevennumber.
Othersaresuchthattheyarenotinthesamesubstratum
atthesametime,aseg.hotandcold,blindnessand
sight.
Othersaresuchthatareinthesamesubstratum
atthesametime thisisthecasewithmanyspecies
of
Relation,asthekindsofrelated
position,
suchas
right
andleft
;andhence,
"
becoming
"
intheirsubstrata is
nota
change,
butfollowsa
change
18
.
Change
isonly
inthe
"
now
"
9
andnotatallinanylength
oftime,and
howthisismeant,hasbeenshowninthe
Physics.
PositionandRelationareeitheressential,thatis
bynature,(orbyaccident). Thatwhichisbynature is
likethe
position
ofsomelimbsoftheanimalinrelation
toothers,andsoyoudofindthatnaturehasachieved
ineachofthemorinoneofthem
somethingthrough
whichthe
position
findsits
perfection. Thatwhichis
accidental isnotlikethis,ase.g.the
positionofZaid
to
'
Amr.Asexplained
inthe
Physics,position
isnot
afacultythatspreads
overthebody,
20
sincethe
position
ofAtoGBislikeits
position
toHD,andwhichever
part
istakenfromGB,A's
position
toitwillnecessari-
ly
bethesame.
Theilluminantwithreferencetotheilluminated
isaformand
possesses
relation. Bodiespossessposi-
tionabsolutelyonlythrough
theirsurfacethatsur-
roundsthemfromtheoutside. Hence,thebodies
havepositionthrough
theirsurface. http://islamsbooks.wordpress.com/

90. g4
IBNBAJJAH'SPHSYCHOLOGY
Sometimes, the
things
relatedhavenosuchtwo
substratawhichcontaintwoindividuals ofthesame
species
ofrelation,as
e.g.begetting,
becausethe
begot-
tenisnotthe
begetter
oftheonewho
begot
him.But
sometimes,thereareinbetweenthetwosubstratatwo
individualsofthesame
species,
asinthecaseofcom-
ing
toblowsand
cultivating friendship
withone
another.Thatwhichhasnotwoindividualsinbetween
itstwosubstratahassometimesakindofrelation in
betweenthemwhich
distinguishes
onefromtheother,
e.g.
ifoneanimalisonthe
right
sideofanotherani-
mal.ForwhenH,for
example,
isonthe
right
side
ofB,BmustbeontheleftsideofH,sincebothof
themhave
right
andleft.Butthatwhich isnotan
animalisnotlikethis,sincetobeonthe
right
sideof
amountain,forexample,
isnottobeontheleftside
from
it,becauseamountainhasno
right
norleft
except
inan
analogous
sense.
Theilluminanthasa
position
relativetotheillu-
minated,andsowhenever itis
present
itmustneces-
sarilyhave
it,andtoreceivebynaturethis
position
to
itisarelation. Thatwhich
giveslight
isthatwhich
hasanaturelikethis.
Relation insofarasitisrelationisnotdivisible
by
the
parts
ofthebody.Forrelation isanature
commontothatwhichisbodyandthatwhichisnot
body.Hence,
itissometimesnotdivisibleby
the
parts
ofthebody
initsessence.
Sinceilluminationproduces
arelationbetween
twobodies,everypart
oftheilluminanthaswith
every
part
oftheilluminatedthisrelationnomatterwhether http://islamsbooks.wordpress.com/

91. DISCOURSEONSIGHT
85
itis
possible
forthemornot
possible. Hence,allthat
isilluminateddoesnotnecessarilygivelight,
buthow
much
light
itever
gives,
isthenadefinite
degree
of
relation
;butsometimes itdoesnotilluminatethe
wholeofitbutitnecessarily
illuminatesthepartwhich
isneartoit Itsnaturehasalreadybeen
explained
in
thediscussiononthereflectionof
rays.
21
So,wehave
saidwhatis
light,
andwhatisilluminated,andwhat
isilluminant
Itis
thereby
clearhow
light
existsintheairwith-
outtime,andhowtheairisilluminatedbythesun
andalamp
inthesameperiodoftime ifthisistobe
calledtimeandinviewofthediffererenceofdimen-
sionsasthey
are. Itisalsoclearhowthesameairis
illuminatedbytwosourcesof
light
thatarein
opposite
position,whiletheeffectoftheoneisnotdistinctfrom
thatoftheother,suchasifeitherofthetwosources
of
light
beondifferentendsofthesidesofa
square,
andbetweenthemanobstaclethatintersectsthem
sothatthecentrealone isilluminatedby
thetwo
sourcesof
lighttogether.Nowifthe
lightray
isnot
reflected,thenthe
diagonal
ofthestateofone
luminary
whichfallsonthe
diagonal
oftheotherwillnotbe
straight Similarly,
toonewhoisinthemiddleofthe
sideofthesquare
thestateofeitherofthetwolumina-
rieswillnotbeclear.
Sincecolour,asshownintheDeSensuetSensatu^
comesabout
through
themixtureoftheilluminated
withthebodywhichhascolourinthemanner Ihave
explainedthere,colourisalsoa
luminary
ina
way,and
movestheair.Colourmoveswhatisilluminatedbut http://islamsbooks.wordpress.com/

92. 86
IBNBAJJAH'SPSYCHOLOGY
insofarasitisilluminated, sincetheilluminated isthe
moverofthiscolour.
Buthowisitsaidthatcolourmovesthetranslu-
centin
actuality
?Thisisinsofarasthecolourisre-
ceivedonly
insofarasitisilluminatedandtoreceive
theilluminant isrelatedtoillumination. Hence,
its
setting
colourinmotionisilluminationandtranslucence.
Herebecomescleartheerrorofone'
1'*
whobelievesthat
toseeinvacuum ismore
possiblethanthatwhat
appears
to
sense-perception
inwaterandinair.But
thematteris
quite
thereverseofwhatDemocritushas
assumed,sinceifairwereeliminatedtherecouldbeno
seeing
atall
Justascolour isnot
perceived
without
light
24
so
light
cannotbe
perceivedexcept
inconnection with
colour Thisisevidentbywhatwesaidbefore.
25
Now,colour is
simple,
andthe
simplepossesses
a
shapenecessarily. Hence,vision
perceivesshape
and
length,
andinshort,
allthatisfoundintheconstitu-
tionofcolourorintheconstitutionofthatbywhich
colour isconstituted. Hence,vision perceives
the
substancesthatarethesubstrataofthecolours.
Sincecausesareeithernear,namely,thosethat
characterizetheessential,orfarandareenumerated
among
theaccidents
;thesame
applies
totheobjectsof
sight,
for
example,lengths
andthelikewhichare
essentialforthe
eye,andsubstancesthatareaccidental.
Butthatwhich is
particularly
accidental isthat
whichis
perceivedthrough
themediation ofanother
faculty.Thewhite,forexample,
isaneffecttousand http://islamsbooks.wordpress.com/

93. DISCOURSEONSIGHT
87
soitdoesnot
belong
totheeye
neitherasnearnor
asfar.
Sometimes itisassumedthatwhatisessentialis
oftenfoundinmirrors,sinceshapeandmovement are
manifestinthem,andalsootherstatesofthecoloured,
but
they
arenotintheminthesameway,
ashasbeen
summarizedelsewhere.
Themovement thatismanifestinmirrorsisnot
amovementthathasarisenbutisreflections inthe
mirrors,becausethe
partthatismanifestinthestate
AisnotthesamethatismanifesttoBsothatitwould
beamovement. Thisis
only
liketheshadowofthe
thing
moved,forshadow is
privation
of
light,
notof
movement,becauseashadowhasnomovement.
As
alreadysaid,
27
sense-perception
isamatterthat
receivestheformofthe
object
of
sense-perception,
hence,itreceivestheimpression
ofthatbywhichthe
formis
constituted,whateverbeitsnature.
Butthemirrordoesnotreceivetheform,butit
receivesthe
images
ofsomeofthe
properties
thathave
form. http://islamsbooks.wordpress.com/

94. CHAPTERV
DISCOURSEONHEARING
Thefacultyof
hearing
isthe
entelechyofthesense
of
hearing,
anditsfunction
4
istoapprehend
theimpres-
sion
arising
intheairbytheimpact
ofthetwobodies
mutuallyimpinginguponeachother.Thisisthestate
inwhichacertain
thing
isheardanditssensation iscall-
ed
"hearing".
Thisisbecauseallthebodiesthatpro-
ducesoundareeitherhardormoist. If
theyarehard,
thenwheneverstruckby
a
body,theyproduce
sound.
Butifthebody
ismoist
2
thenitdoesnotproducesound
exceptwhenthemovementofthe
strikingbodytowards
the
object
struck isfaster*thanthe
dissipation
ofthe
moistsothatthemovement
impingesupon
thebody.
Nowthebody
thatcontains thismovement issetin
motionandrecoilsfromthemotion,andthemotion
reboundsfromthebody
inalldirections
adjacent
tothe
place
wherethe
strikingbodyandthestruckhavecome
incontact.
Althoughrebounding
fromthe
striking
body,
theairreceivesfromthe
strikingbodyanim-
pressionpeculiar
to
it,asisevidentinthe
vibrating
bodies.
Theeffectofthissensation inthe
strings
ofthe
luteisobvious,becausewefindthatwhenwemove
bamm
(thebassorthefourth
string,having
thedeepest
tone)inthelevelofmutlaq(theopen-string)
thatwhich
ismathna(thedualchord)
ismoved,butthatwhichis
onzir(the
first
string)
isnotmoved,noristhatwhichis
onmathlath (the triplet chord). Similarly, when
mathlath(thetripletchord)isstruckzir(thefirst
string)
isnotaffected. Ifweputour
fingers
onthesabbaba(the http://islamsbooks.wordpress.com/

95. DISCOURSEONHEARING 89
first-finger)
ofzir,thenthiswillmoveonly
thatwhichis
on
it;andthesamehappens
tothescalewhichis
equal
in
pitch (i'M^
1
ajL~^i
),since it isalikein
parts.
Exactlythesamehappensto"thatwhichis
general"
and
"whatis
general"
issimilarin
parts,andnot
equal.
Thefirstsensibleistheimpression
4
thatisinairor
inwatercausedbyanimpact ;butitisconnectedwitha
movementandisnot
possiblyperceivedwithouttheair
being
moved.Hence,
itisan
impressionconnectedwith
themotioncausedbytheairinthe
impression,
5
and
hence,
itfollowsthatwhatreverberatesfromabody
is
thesamebutnotinthesamestate. It
is,therefore,
necessary
forthetwocontraries to
undergo
acertain
change,
butthe
impression
remainsoneandthesame.
Similarly
inthehumanear
particularly, sincethe
mutual
impinging
is
frequent
in
it,theairsuffersvarious
kindsofreverberation
6
andthesound
remains,asit
happens
intheinstruments thatproducesound,asfor
example,
thelute. Itis
through
thisthatasoundbe-
comesamusicalnote,forthemusicalnoteisasound
thatremainsapprehensible
foratime
;and
hence,not
everysoundisamusicalnote. Itisforthisreasonthat
whenasoundisfollowedbyanothersoundthetwo
particles
ofairaremixed
together
while
theyareindif-
ferentstates,andproduce
amixednote,either
agreeable
or
disagreeable.
Thisisthereason
throughwhichthe
rhythmicmodesrenderthe
agreeabledisagreeableand
the
disagreeableagreeable.
Thisisthecaseinthelute
the
"moaning"
ofwhichisanote. Allthishasbeen
explained
elsewhere.
Sincethefirstplace
of
hearing
is
air,becauseit
isthefirst
recipient
ofsound,hencethetwobodies http://islamsbooks.wordpress.com/

96. 90 IBNBAJJAH'SPSYCHOLOGY
mutuallyimpinginguponeachotheraresensibleby
acci-
dent,andhence,erroroccursin
hearingthem,asoccurs
to
sightconcerning
what
belongs
toitssubstratumby
accident,ashasbeen
explained
before.
7
Hence,some-
timesmanysoundsariseindifferentbodiesandarebe-
lievedtobeonesound,asforexample,
thesoundmade
bywater
falling
onahollowandsmoothbodysoundsto
theear
exactly
likethesoundproducedbytheluteso
thathewholistensto
it,butdoesnotsee
it,assumesthat
some
strings
ofaluteare
beingplayed
on.Thisishow
the
jugglers
areabletomakeusbelieveofthunder,and
themimicstoproducesoundsofvariousbodiessothat
weassumethatthesebodiesexistwhile
theydonotexist*
Anditisthecharacteristicofthatwhichconcernsa
particularsense
accidentally
thattheothersensescome
toits
help,andthisparticularsensible isapprehended
inthis
way.Weshallsoon
explain
afterthishowthat
isandduetowhich
faculty.
Somebodiesare
sounding
andsomenot
sounding.
Thosethatare
sounding
arethebodiesthatpossess
an
organ
to
producesound,theirmover
being
the"modifi-
cation"thatarisesinthem.Thesearethosebodiesthat
possess
soul
8
andhave
lungs,namelytheanimatewhich
breathes.
Theanimalknownasthe
cricket,however,does
notproducesound
9
inthisway,butit
producessound
accidentally. Fortheaircomesout
through
theoeso-
phagus,
andsoitproducessound.
Butthatwhichdoesnotbreathedoesnotproduce
soundevenwhenstruckby
a
body.Thisishowsound
takes
place. http://islamsbooks.wordpress.com/

97. DISCOURSEONHEARING 91
Since,aswesaid,sense-perception
concernsthe
formofthesensible,hearing
followsupon
theform
thatisintheairand
through
whichitexists,andhence,
itfollowstheway
inwhichsoundexistsandtherest
ofitscorollaries. Itconcernsneithershapenorany-
thing
elsethatconcerns
sight,
sincethisisnotinthe
constitutionofsound. http://islamsbooks.wordpress.com/

98. CHAPTERVI
DISCOURSEONSMELL
Assaidbefore,smellistheapprehension
ofthe
formofthe
objectofsmell. Itislocatedinthe
nose. Itis
necessary
to
proceedaccording
tothat
wayandto
investigate
whatthefirst
recipient
ofthe
thing
smelt
is,andsoitwillbecleartouswhatsmell
essentially
isandwhat
belongs
toit
accidentally
inthe
samewayasthishasbeenexplained
for
sight.
For
colouristhe
objectof
sight
andthefirstrecipient
is
simple.Asshown,
itseemsthatthe
remaining
three
sensesareofadifferentkind
;andthatthesesenses
arefarmore
necessaryforthe
securityofthenutrient
thanthefirsttwo.
Rightly
thisis
so,becausethese
arestatesofthemixed
body. Forcolourandthe
impactofsound
necessarilycause
change
inthemixed
body,sincetheydonotbelongtoitneither
accidentally
nor
essentially. As
explained
inother
places,colour
doesnot
dependuponthenaturalmixture. Thishas
been
explainedbyAlexanderof
Aphrodisias.
1
Thefirst
objectofsmellisodour Letusthere-
foresaywhatodour is.That
everything
odorous is
mixed isclearwhenwe
investigate
bodies.
Mixing
2
therefore
precedessmellinthebodyby
nature.But
that,althoughpriorbynature,mixing
isessential is
alsoclearbyexamining
odourandits
generation,
as
happenswithcolours,since
investigation
ismade
concerningonly
the
partsand
certainty
isattained
concerning
thewhole.Andthefactaboutsuch
things,
asAbuNasr
says,
isthat
theybecomecertainattime,
while
they
aredifferentatothertimesin
"
abundance http://islamsbooks.wordpress.com/

99. DISCOURSEONSMELL 93
and
scarcity
".Weobserve,forexample,
insummer
insomecountriesthatsoildoesnotsmellbutwhen
dropsofrainfallupon it,
itdoessmellwhentherain
mixeswith
it,and
particularlywhen itrainsfroma
nearcloud,becausetherain isthenwarmandsome-
timessnow.
Similarly,again,
theexistenceoftaste is
prior
toodourby
natureinan
objectofsmell,andsoodour
seemstobealmostidenticalwithtaste
;andhence,the
tasteofmanythings
is
apprehendedfromtheirodour.
Mostirrationalanimalsuse
only
thissenseto
gain
their
livelihood,
3
asitistobefoundinvultures,in
dogs
and
otheranimals.Thehorse,for
example,
recoilsfrom
hisfoodwhen itsmells
differently from itsnatural
odour.Andhence,thissense is
strong
inanimalsand
weak
4
inman,becausetheanimalneedsitmost.
Itisthecharacteristic ofthissensethatmany
animalscannotmaketheirsenseofsmellworkunless
they
inhaleair
5
,namely,thosewhichhave
lungs''.
For
ifa
smellingobject
is
placedonthenosetheydonot
perceive
it
7
unlessthey
inhale.Sometimesodourmoves
theairatsuchadistancefromthe
personwhoinhales
thatitisnotmovedby
theairof
respiration,
andthis
is
clearly
observed.
Thissense
organ
hasacurtain*onitwhich isnot
lifted.Butwhen
inhaling
takes
place
thecurtainis
liftedandthe
object
ofsmellreachesthesense
organ.
Hence,whenhewhosmellsintendstotakethesmellin
hedoesnotbreatheallatonce,butbreathesina
long
timeorinhalesintermittently. http://islamsbooks.wordpress.com/

100. 94
IBNBAJJAH'SPSYCHOLOGY
Itisevidentthatthe
recipient
ofodour
is,inshort,
not
onlyhomogeneous
to
air,butalsotosmokeor
vapour
that
belongsincidentally
to
perfumes
andmany
cooked
things.
Allthesehavebeen
specified
inthe
DeSensuetSensattP.Andthisiswhyodoursof
objects
remaininmanysmoothbodiesevenaftertheir
disappea-
rance,for
example,the
fragrance
ofwineandhoney
remainsfora
long
time inbrass-vessels afterthey
havebeencleaned.Thusincontainers theodoursof
the
objectskept
inthemlast
long,
andhence,sometimes
the
things
thathavethesameodoursareidentifiedby
thesenseofsmell,as
happenswith
hearing.
10
Forthe
things
thatare
perceivedbythesetwosensesandtheir
first
recipientsare
separablefromthe
object
thatcauses
them.Thisisnotthecasewith
sight
norwithtouch,
andhence,bothofthemperceivedimensionsandshapes
morethanthis
(i.e.thesenseof
smell).
Asfor
taste,weshallsoon
explainwhat itis.As
showninother
placesandaswesaidbefore,themixed
bodyarisesfrom
broiling
orwithout
broiling,
asit
happenswith
gold
andsilver,andthatwhichisbroiled.
Broiling
issaidin
general
andin
particular.Whenitis
saidin
general
itislikea
genus
forthe
thing
andfor
cooking
;andwhenitissaidin
particular
itis
synony-
mouswith
cooking.
Ithasbeenshownthat
broiling
takes
placeonly
in
things
mixedofmoistureand
dryness.Whenthe
heathasbroiled itsomehowtherearisesinthebody
something
which iscalledtaste.Henceallthattastes
hassomemoisture.Nowifbychance ithasanother
mixtureofmoistureand
drynesswhicharemixedwith http://islamsbooks.wordpress.com/

101. DISCOURSEONSMELL
95
itandarebroiledinaway,
thenthatwhicharisesasa
resultofthisisodour,ashasbeenexplained
inthe
DeSensuetSensato.
11
Itisclearthatodourariseswhenthemoisture
washes
12
thedry
thathasa
qualityandisbroiledby
the
heatinaway,andhenceitisfoundin
plantsmorethan
inanimalsandstones.
Theresultofthemixtureofthatmoisturewiththe
drynesswhichtheheathasbroiled forinstance,a
treehasamanifestodourofitsown.Whathasno
manifestodour,butisodorous
potentially
needsforthis
reasonfireandheat.Hence,whenthiskindofodorous
object
isrubbedor
peeled
off
13
and,
in
short,when itis
heated itsscentbecomes manifest.
14
For
fragrance
needsatfirsta
broiling
heatwhichsometimessufficesto
produce it,suchasmuskand
liquidstorax,
15
andsome-
timesdoesnotsufficeandneedsanotherheat,as,for
example,
aromaticwood
16
andthe
gum
ofthered
juniper(redarsenic)andthelike.
Sincesmellisthe
apprehension
oftheformofthe
object
ofsmell,andisidentifiedwiththe
object
of
smell,smelldoesnot
apprehendany
otherattributeofthe
properties
ofthe
object
ofsmell
except
taste.Hence,
smellisnotapprehendedexceptby
accident. This is
becausewhen itsohappens
thatthe
objectofsmell
isattendedinawaythe
aspect
ofsmellis
accidentally
distinguishedby
it.Hencethe
aspectofsmellisdis-
tinguishedby
thesenseofsmellbysecondintention. http://islamsbooks.wordpress.com/

102. CHAPTERVII
DISCOURSEONTASTE
Ithasbeenshownwhattaste
is,
1
andthattasteis
not
possible
neither
exclusively
inmoistnorindry,
andhence,wecantasteneitherashesnorpure
water
norair.Butwecantastethewaterofriversandthe
waterofthewoodsbecauseofthe
dry
thatismixedwith
thesewaters.
Thematteroftasteisthenmoisture,
2
andhence,
whenthe
organ
oftaste isdryyoucannotcometo
taste
things
whichare
mainlydry
butyoucan,for
thesamereason,tastemoist
things.
Fortastesetsin
motionthemoistureofthemouthandreceivesitinthe
sameway
astheairreceivescolour.Moisturemoves
thesenseoftaste,
3
andsowheneverthereisamoist
object,
themoisturewhich iscontainedinittakesthe
placeofthenaturalmoisture. Moistureisthusneeded
by
tasteinthefirst
place
inordertoexistat
all,
andinthesecond
place
inordertobe
perceived.
Thisiswhy
the
parts
ofthethroatneartheuvula
4
havebeenmadetoproduce
thenaturalmoisture
through
whichtastetakes
place.
This
(i.e.thenatural
moisture)
ismixedofdryandmoist
parts
inaway,and
hence,
itisviscous. Thismoisturehasnoflavourso
thatitstastedoesnotmakeit
impossibletoreceivefla-
vourswhicharecontrary
toit.Hence,hewhosuffers
fromfeverfinds
everything tasting
bitter
5
;forthe
moistureinhismouth isbitterbecausesmokeismixed
with
it,ashasbeenexplained
elsewhere.
Tasteis
necessary
inanimals,
6
andsothere isno
animalthatdoesnothavetasteexcept
afew,e.gthe http://islamsbooks.wordpress.com/

103. DISCOURSEONTASTE
97
kindofanimalsthathaveshellsandthe
sponge
ofthe
sea. Itis
likely
thattouchalonewillbeadequateto
meettheirneedsoffood,becausetheyarefarfrom
being
normalanimalsandareratherlike
plants.
Hence,thesenseoftastedoesnotapprehendany
essential
property
of
anything
whichhasflavour
except
itsflavour
;andhence,anything
thathasflavourbecomes
more
palatableor
disagreeablebybeing
moremoist
or
dry,hotorcold.Thisisself-evident. http://islamsbooks.wordpress.com/

104. CHAPTERVIII
DISCOURSEONTOUCH
Touchisthefaculty
of
apprehending
the
tangible.
Itissometimesassumedthatthe
tangible
isofvarious
kinds,
1
andhence,thefacultyoftouchisofmany
kinds,butisinoneandthesamesubstratum.
Thissense isspread
over'thehumanbodyand
hasno
particularorgan,
asisthecasewiththerest
ofthesenses.Butithasa
recipient
ofadefinitekind,
inallanimals,namely,
thefleshorwhat
replaces
itin
thosewhichhavenoflesh.
3
Theprimary
sense
4
oftouch
isnotintheskin.Whentheskinisremoved,theflesh
perceives
touchnotlessthantheskinperceives it,on
thecontrary,oneshouldratherassumethatitismore
susceptible
totouch.
Assaidbefore,noanimal existswithoutthis
sense,and
through
itananimal isananimal.Hence,
whenthissenseislost,theindividualinquestion
isno
ionger
ananimal.There isnosensewhichisfound
ipartfromtouch.
AsshowninthesecondbookoftheDeGenera-
Honeet
Corruptione?
allthe
objectsoftouch
go
ulti-
matelybacktohotandcold,moistand
dry,andthese
contrariesaresuchthatneitherofthetwoofthemcan
:>e
replacedby
theother,since
everysense-perception
sconnectedwitha
pairofcontraries.
6
Sometimes,
tsohappensthatthetwocontrariesbecomesubstrata
branother
contrary. Take,for
example,colour : its
extremesarewhiteandblack,andwhite isthesubs-
ratumof
glittering
and
brightening
7
,and
light
: itstwo
extremesaretransmissionand
intensityandthis isthe http://islamsbooks.wordpress.com/

105. DISCOURSEONTOUCH 99
substratumofthesmoothandhard,hiddenand
apparent.
And
just
asthissense isoneandisaccompanied
bymany
facultiessoseemstobethecaseoftouch
8
.In
short,thefacultiesfollowtheexistents
according
tothe
orderoftheir
being.
Butmoist,dry,
hotandcolddo
notmutuallyinterdepend
inthismanner, sincenone
ofthemisasubstratumoftheother,butthereisan
essentially
differentsuccessionandinterdependence
in
them,ashasbeen
explained
inadifferentdiscourse.
Sincethese
contraryqualitiesdonotexist
sepa-
rately
inthesubstratum,thefacultiesoftoucharenot
separable
eitherandareina
single
sense
organ.
Sinceeverybodywhichcomestobeis
perishable,
itisan
object
oftouch.Nosubstratumcan
dispense
withthesecontraries, asitis
possible
with
regard
to
therestofthecontraries, forsometimes thereexists
abody
thathasnocolour
9
,andabody
thathasno
sound,thesame
applies
tosmellandtastetherefore
the
organs
ofthesesenseshavebeenmadeofthelike
ofthesebodies.Butthiswasnot
possible
forthis
sense
organ,
andso itis
**
medium
"
becausethe
"
medium
"
isinnowaypotentiallyoneoftheex-
tremes.Hence,the
organ
oftouch is
"
medium
"
be-
tweenhotandcold,humidand
dry.Thisiswhywhen
Galenassumedthatthehand isthe
organ
oftouchhe
heldthattheskinofthehandis
"
medium
"
between
theextremes,andthushetransferredwhat
belongs
to
thebodythatcontainsthe
facultyoftouchtosome
organs
oftouch.Thisbody
istheinnateheat.Since
thebody
isnota
"
medium",
itwas
joinedwithbodies http://islamsbooks.wordpress.com/

106. 100
IBNBAJJAH'SPSYCHOLOGY
thatarecalledbyAristotle
"
flux
"
andbyGalen
"
nerve",because
theybring
the
psychical
coldness
fromthebrain.Hence,alimbthatisnotconnected
withthefluxfromthebrainisdevoidoftouch,and
hence,liver,kidneys,andarterieswhicharefullof
innatepneuma,havenosenseoftouch.
Buthowdoesthe
psychicalcoldnessarise?For
sometimes itsreverseisshown.Forthe
organ
ofthe
soul istheinnateheat.Nowcoldness issaidof
extremesandofthe
intermediates,butthatwhich isin
thebraincannotbeanextreme,
itis
onlyanintermediate
which isinbetweenthe"medium"andtheextreme.
Theintermediate is
only
sobecauseitismixedwiththe
contrary,
sothiscoldness ismixedwiththe
psychical
heat.Hencetheheat
goes
tothebrainfromtheheart
through
thearteries,andthemembrane isonthebrain
whichis
assuagedby
theheatthatismoderatedueto
thecoldnessofthemembrane,and
through
whichitis
inthat
stage.
Itistherefore
psychical
insofarasit
isheat,notinsofarasitisinthe
stage
thatiscalled
"extreme
9
*.
Sometimesadoubt is
expressedaboutthesense
oftouch.Thatis
everysense
organ
ismovedbythe
sensible, ashasbeensummarized inthe
general
discourseon
sense-perception,
10
Themover iseither
nearor
distant,essentialoraccidental.Thedistantis
thatwhichis
sensible,andthenearisthatwhichserves,
e.g.
airfor
sight,hearing
andsmell,and
liquid
fortaste.
Soweshouldsearch
11
forasimilar
thing
here
(i
e.inthe
caseof
touch). http://islamsbooks.wordpress.com/

107. DISCOURSEONTOUCH
101
Themistiusadmitsthatairservesthelikeofall
this.Sincenothing
cantouchthefish
12
inthewater
withoutwaterasanintermediary,
formoistcannotbe
wholelyseparated
fromthebodiesinwater,thatwhich
isinairismorereasonably
nottobetouchedwithout
air.
Sometimes,touchtakesplacethrough
morethan
onemedium,andeven
through
thatwhichisnotnatural,
ashappenswhenone'seye
iscovered,becauseonecan
apprehendhard,soft,hotandcold;or,for
example,one
canperceive
withthehelpofastick.But
although
perception
is
possible
withthe
helpofastickwecannot
perceive
allkindsofthe
tangible,
sincethroughthe
stickwecanfeelneitherhotnorcold,butwecan
only
feelhardandsoftWetouchhotandcoldwhenthe
skiniscovered,butthisisnotbecausethe
covering
assists,butbecauseitisaffectedandissensedfirst.
Butwhetherthesenseoftouchisfleshorinflesh,
isnotclear,
11
butwhatever itmaybe,
itisconnected
withflesh,and isoneofthoseofwhichfleshis
constituted.
Thenatureofthe
tangibles
hasbeen
explained
in
manyplaces.Forthisfacultyhaspowersspread
over
thebody
14
andtheirconstitution isinthebody
insofar
asitisabody.Hence,thesenseoftouchapprehends
extensionsand
shapes,justastheyareapprehended
bysight.
Astothefactthatthereisnoothersensebeyond
touch,thisisclearbywhatwesay
:Thisisbecauseif
therewereany
othersensethen itwouldhavea
particular
sensibleandthissensiblemust
necessarily
be http://islamsbooks.wordpress.com/

108. 102
IBNBAJJAH'SPSYCHOLOGY
a
corporeal
raovent.There
is,however,no
corporeal
movent
except
thesefivesensibles
15
.Hence,therecannot
bea
special
sense
organ
forthecommonsensibleswhich
willmoveseveral
things.
Butthesense
organ
that
apprehendsthemandhow itworksweshallsoon
explain
lateron.
Again,
iftherewereasixthsense
16
a
definiteanimalwouldnecessarilyhave
it,andthis
animalwouldnecessarilybedifferentfromman,because
manhasonly
thesefivesensesbynature,sothisanimal
mustbeanimperfectanimal.And itisabsurdthat
theimperfecthas
got
thatwhichthe
perfect
hasnot
got.
IthasbeenshowninthefirstbookofthebookonAni-
mals
1
howthatwhichthe
imperfectanimalhas
got
resemblesthatwhichthe
perfectanimal,namely,man,
hasnot
got,e.g.the
lip
oftheassandthetrunkofthe
elephantandotherlimbsthatcharacterise different
animals
althoughmanhasthisinthemost
perfectway,
forthebroad
lipandthetrunkare
imperfect
hands.
Sincethelimbsaredefinedonlyby
their
purposes,andare
valuedby
their
capacity
toachievethose
purposesand
theseorwhatisbetterthantheseareinmannecessarily
manshouldhavethissenselesttherebe
anything
better
thanhim.This isclearfromwhathasbeenshownin
thebookof
Animals. http://islamsbooks.wordpress.com/

109. CHAPTERIX
DISCOURSEONCOMMONSENSE
Thatallthesesensesarefacultiesfora
single
sense
1
,
whichisthefirstandiscalledCommonSense,
isclear
bywhatwesay
:Theexistenceofthis
facultyhasbeen
explainedbywhatwewrote,in
general,
onSense-
perception,namely,
thisCommonSenseisthematter
through
whichtheformsbecome sensible. Hence,
whenevertheformsbecomeidenticalwithoneofthe
sensesthissenseisaffectedlikematterwhenitisaffected
Soitisoneinsubstratumandmany
in
expression
2
,as
happens
withthecentreofacircle
3
which isonein
substratumandmany
in
expression.
Sincetherearemanycommon sensibles,there
should
necessarily
beacommon
faculty
4
toreceivethem.
Hence,intouchand
sight
thereis
necessarily
a
single
common
facultywhichreceivesthatform.
Whatisthissenseintowhichwe
inquire
?
Again,
therearethensensible
things
thatarecommontothe
fivesenses.Soitisclearthatthereisa
facultycommon
tothem.This
facultypassesjudgment
onthe
changing
conditionsofthesensible
5
and
perceives
itsvariousstates.
Forexample,
it
perceives
for
everypart
ofan
apple
6
thatithastaste,smell,colour,andwarmthorcold,
it
decidesthateachoftheseisdifferentfromtheother.
Nowifthesestateswerein
recipients
thatarecontrary
tothissensethenitwouldnotbe
possible
foritto
judge
that
"
this
"
isotherthan
"
that
"
7
.Foritis
necessarywhenthedifference isobservedto
inquire
intoitsnature. http://islamsbooks.wordpress.com/

110. 104
IBNBAJJAH'SPSYCHOLOGY
Inthis
faculty,
theeffectsofthesensible
things
remainatthetimewhenthesensibledisappears,
as
happens
tocolours,becausethefunctionofthisfaculty
istocleavetothesensationswhicharetheeffectsof
thesensiblesin
it,
8
andwhenithasachancetoaffect
thesensible itperceives
likethe
perception
ofeffect.
Hence,
itisclearthatthesixfacultiesthatarethe
"
end
"
andthefivethatarethesensesaresouls,
sincetheseareentelechiesofbodies.Theseventhfaculty
isthe
movingfaculty,weshallsoonexplain
itsnature
lateron.
Butifthereexistsafaculty
thatdoesnotemploy
an
organ
then itisnotasoulexcept
intheequivocal
senseoftheterm.SinceCommonSense isnecessarily
aformfortheinnateheat,
itmustnecessarily
beasoul.
Butitisnotforthiskindofrelationthatitiscalled
soul,ratheritiscalledsobecause itisanentelechy
ofthewholeofthe
compositebody.Butitexists
inthebodyonly
because itexistsinitsspecific
matter,and
through
it,inshort,becomesa
part
ofthe
body.And,
itis
through
its
being
inthebody
that
itis
possible
forthecommonsensetobeconnected
withthesensesandtobemovedby
thesenseswhen
theymovethatwhichisnot
corporeal.Thecommon
senseisnotconnectedwiththatwhichisextraneousto
thebody.
Thecommonsensebecomesaformofthebody
whichhas
organs,onlybygetting
identifiedwiththe
organs.
It
gets,
forexample,
identifiedwith
eye.Hence
a
sleepingpersondoesneitherhearnorsee.This
isevidentinthoseanimalsthatdonotclosetheir http://islamsbooks.wordpress.com/

111. DISCOURSEONCOMMONSENSE
JQ5
eyes
in
sleep,
sincethisformisnotinthe
body.For
thatformisnot
separablefromitsmatter,sowhenthe
body
thathasthatformdoesnotexistinthesense
organ
itisnotperceived.Theexistenceofthat
body
in
thesense
organ
isliketheformofthesense
organ,
inthe
sameway
asthecaptain
9
is
necessarily
intheboat.The
natureofthisformhasbeenexplainedelsewhere
Butwhenthecommonsenseisalone,
10
then itis
soulinsofarasitisaformofacertain
body.Hence,
sleep
isnotfoundinallanimals,sincetheinnateheat
belonging
tothesoulisinthesense
organonly,because
priorityand
posteriority
inthesoulisthesameorthe
like,ashasbeenshowninthebook
of
Animals.
If,however,thereisananimalwhich
possesses
anotherfaculty
thatisnotatallaformfora
body,
thenthis
faculty
isnotsoul
except
intheequivocal
senseoftheterm.Take,for
example,thecaseofthe
faculty
thatshowsitsexistencewhenabody
ispresent
11
tothecommonsense,andforwhichthecommonsense
becomeslikematterandthe
faculty
theformforthe
matterofthecommonsensebutnotafirstform.
Hence,this
faculty
isan
intermediaryfacultybetweenthe
soulandthosefacultiesthatarenotsoulsbuteachof
themderivesitssharefrom
it,asweshall
explain
later
on.Thisfaculty
isthe
faculty
of
imagination. http://islamsbooks.wordpress.com/

112. CHAPTERX
DISCOURSEONTHEFACULTYOFIMAGINATION
The
imaginativefaculty
isthe
facultybywhichthe
forms
^i***
ofthesensibles
1
areapprehended.Somecon-
fusion isapparent
inthe
study
ofthosewhohave
ponderedoverthis
faculty.Someholdthatitisasen-
sation,othersmakeitassumption
2
;others
againjudge
that
itiscomposed
of
opinionandsensation
3
.Itis,however,
clearthatthis
faculty
isneitheroneofthefacultiesof
thesoulnorisitcomposedofthem
4
.Forthatwhichis
trueforone
facultyofthemin
general
isfalseforthe
partoftheother,andiscomposedofa
syllogism
ofthe
fourthclassofthesecond
figure,
andaconclusion
concerning
the
particular
5
thirdclassisreached.
Butthenatureofan
assumption
isthatitcanbe
verifiedbytheonewhomakestheassumption,
while
some
imagination,
formedbysomeone,cannotbeverifi-
ed,forinstance,to
imagine
thatthishorsehastwo
horns thiscannotbeassumedanditsexistence isnot
possible
forthemanwhomakesan
assumption
6
.
Asfor
sensation,thesensibleof
everysensation
exists
7
while itis
perceived. But
everything
thatis
imagined
isnotlikethis
8
,sincesometimesone
imagines
things
whichhavealreadyceasedtobe,andeven
things
whichcannotbe
perceived
atall.
Noris
imaginationcomposedofthesetwo
(i.e.
opinionand
sensation). This isevidentbywhatwe
saidaboutthenatureofthis
faculty.
We
say
:Thatthisisa
facultywhich
apprehends
onlythings
thathavebeenpreviouslyperceived
letus http://islamsbooks.wordpress.com/

113. DISCOURSEONTHEFACULTYOFIMAGINATION
JQ7
suppose,
forinstance,thatthe
things
arehiddenfrom
useitherbecausetheyhave
perished,
orbecausethey
donot
get
intothewayofthereceiver isself-evident.
This
faculty
isnotpossessedbyman
exclusivelybutit
isinmostirrationalanimals
9
,forwhichthereisno
nobler
facultythan this.Weshall
explain
this
lateron.
This
faculty
canbetrueandfalse,butinmost
casesitisfalse
10
.Whenthis
faculty
istrueit
necessarily
apprehendsbynaturea
thing
inthesamestateinwhich
itwasperceivedbysense-perception.
Itisobvious
thatthe
thingsapprehendedby
this
faculty
arenot
sensibles
11
,this
facultyonlyapprehends
sensible
things
whichhave
already
vanished.
Again,
this
facultycannot
apprehendessentiallyasensible
thing
unless ithasnot
beenpreviously perceived bysense-perception,
but
accidentally.Andhowthishappens
hasbeensummari-
sedinDeSensuII
12
.Ithas
alreadybeenstatedbefore
thatsometimesatraceofthesensible
thing
remainsin
thecommonsenseevenafterthesensible isnotpresent
init
13
.Butitisclearthatthistracewhichismeanthere
issensation,because,inadditiontoits
faculty
ofreceiv-
ing
theformofthesensible
thing,
thecommonsense
hasthecapacityof
retaining
14
it
;andwhen
through
thisfaculty
theformbecomes actual, itappears
to
manypeople
thattheycanseeanindividualwithout
his
beingpresent
15
.Thisisclearinthecaseof
"
the
pleuritics'
5
(whohave
hightemperature)
towhomthis
happens
inthestateof
waking
16
,and itsometimes
happens
tocertaintemperaments
thatthisistrue
17
,just
asithappens
tothosewhohave"goodsense-perception'*. http://islamsbooks.wordpress.com/

114. 108
IBNBAJJAH'SPSYCHOLOGY
Forwhenthecommonsenseis
strong
andthenatural
disposition
ofthesense
organweak,thesense
organ
is
acteduponbythecommon sense,andreceivesthe
impressionandinitsturnmovesthecompressed
air
whichreceivesthe
impressionandbecomes likea
phantom
18
.Next,theimpressionmovesinitsturnthe
sense
organ,
andthesense
organ
movesthecommon
sense,asitissummarised inDeSensuII
1"
where its
causehasbeendemonstrated.
Thesesensationsaretheformsofthesensible
things
whosefunction,as
explained
inthe
chapteron
Sense-perception,
istomovethematterwhich isa
recipientbynature.Sowhentheformsbecomesensa-
tionsandare
separated"they
aremost
apt
forthis. It
isclearthatmatterinitsexistence ismostakintothe
common
sense,andsoitismovedbythesensationsand
perceivestheformsofthesensible
things.
It
is,however,
not
possible
forthesensationsthemselvestobeinthe
matter,becausewhatisnotdivisible isnotmoved.
Again,
one
thing
that
possessesmattercannotbematter
foranother
thingexcept
insofarasitmovesanother
facultywhich isitsmatter.Asshownbefore,these
kindsofmatterarenotthefirstmatterbutaredifferent
fromit.Buteachofthemiscalledmatter
equivocally.
Thisisthe
imaginativefaculty.
Representation
issaideither
perprius
or
per
posterius,
andissaid,in
general,
ofthe
images
ofa
thing.Whenitissaid
perprius
itissaidofthe
images
ofindividual
things.
Sometimes itissaidofthe
images
of
species,sometimesofanindividual
thing
ina
species
insofarasitisthe
image
ofthat
species
21
.Hence, http://islamsbooks.wordpress.com/

115. DISCOURSEONTHEFACULTYOFIMAGINATION
\Q(
Platocallsthesensible
thingsimages.Sometimes iti
saidofsomeotherkinds. Itisclearthatthesensation;
arethe
representations
of
corporealthingsthrough
th<
facultywhichapprehends
these
representationsnamely
thefaculty
of
imagination.
Whenthese
imagination!
donotactinthisfaculty,nordomove ittheanima
cannotbemovedbythem,although
it
possessesman]
movements inmanyways.Forananimalbecome:
warmanddry
insofarasitconsistsoftheelements
since
beingcomposedofelements it
possessesquality
22
Itis
potentially
thatitmovesfrom
place
to
place
ir
sofarasitisin
space,andisalteredbythe
passive
faculty,
andisacteduponbyanother
passivefaculty
anditsees
through
thevisual
faculty.Nowsomeo
thesefacultiesareinthewholebody,ase
g.
the
facult]
of
being
actedupon,andsomeina
particularlimb
as
e.g.
thefaculty
of
hearing.
Inthesameway,again
itismovedby
the
imaginativefaculty.
Since
everything
thatismovedhasamover,
th<
moverofthisfaculty
isinthesensationsthatareinth<
commonsenseanditisthis
facultywhich ismoved
Astothat
through
which
things
are
imagined
oneafte
theother,andtimeaftertime,
itisthefarmover
andwhether itisoneormorethanonehasbeet
discussed inDeSensuII
2
\Thus itisclearwhatth<
imaginative faculty
isin
general
aswellaswha
representation
is
The
images
thataretheentelechyofthis
facult]
areinthis
faculty
likethesensationsinthecommonsense
Itisevidentthatwhentheformsoftheexistentsan
imagestheyarefarmoreseparated
24
frommatterthanth< http://islamsbooks.wordpress.com/

116. HO
IBNBAJJAH'SPSYCHOLOGY
object*
ofsensation.Thefacultyof
imagination
isrelat-
edtothe
facultyofsensationinthiswaybutthefaculty
of
imagination
isnot
completely
freefromtheimmatter-
edformsinsofaras
they
arematerial;butitisinrank
farfrommatter,sincethis
faculty
actseven ifthe
immatteredformsarenot
present,
butinits
being
it
needsthembynecessity.
Ifan
image,however,exists
withouttheimmatteredformsthen itisofadifferent
kindanditsnaturehasbeen
explained
inmanyplaces.
The
facultyof
imagination
isnotmovedunlessit
issetinmotionby
sensations
25
,andwhenthere isno
sensation this
faculty
isnotsetinmotion.Whenthere
isnosensationofthiskindthis
faculty
has
nothing
to
act
upon,andhence,
this
faculty
sufferstransforma-
tion iftransformation
26
canbesaidofthatwhich is
indivisiblefromone
thing
toanother
thing.Howthis
happens
hasbeen
explained
inDeSensuII.Hence,
whenthecommonsenseis
occupied
orwhenweassume
thatithas
disappeared
itisnotacteduponby
theima-
ginativefacultybutremainspurepotentiality,just
asit
isassumedthatthishappenswhenaman
perceivesdread-
ful
things
indarkness
27
.This iswhythe
imaginative
facultyhasbeenlistedamong
thematerialfaculties,and
hence,
itsactionin
sleep
25
ismost
apparent,
for
sleep
is
nothing
butthemere
potential
existenceofthecommon
sense. It
preserves
in
sleep,however, theexistents
thatoccurbutisnotmovedbythemandisonlymoving,
andthe
imaginative faculty
ismoved
by
italone.
Butina
waking,condition,whenthecommonsense
per-
ceives
strong
sensations
29
,
itseemsonlymoved
;andat
thattimeitiseither
eclipsed
orremainsmere
potentiality, http://islamsbooks.wordpress.com/

117. DISCOURSEONTHEFACULTYOFIMAGINATION
itsmovement in
potentiality
not
being
observed. This
hasbeensummarizedinmanyplaces.Hence,whenthe
sensesareofnoavailthe
faculty
ofcommonsenseisof
noavail,andwhenthecommonsenseisofnoavailthe
facultyof
imagination
isofnoavail.Thisiswhy
this
facultyperisheswhenthecommonsense
perishes;and
itexistswhileit
dependsupon
thecommonsense,just
asthemoveddependsuponthemoverinthestatein
whichitsetsitinmotion.Butinits
being
thisfaculty
isnoblerthanthecommonsense,since itislikethe
endforit.
Itis
through
this
faculty
thatanimalsmovein
variouswaysandthe
appetitivepart
30
ismoved
;and
through
itanimalshavemany
artsandcrafts,andlook
aftertheir
progeny,
asforinstance,antsandbees
31
.
This
faculty
isthemostnobleinirrationalanimals
;
andinirrationalanimalsthereisnoother
moving
facul-
tymore
perfect
thanthis
faculty.Forthe
moving
facultiesthatareinanimalsbynaturearethenutritive
andsensitivefaculties
;and
through
allthesetheyper-
formthoseactionswhicharesaidtobe
essentiallyfrom
them,sincemoverandmovedare
together
inthem,as
hasbeenexplained inPhysics
VIII.
32
Nowitisclearthatthe
imaginative faculty
isan
entelechy
foranatural
organisedbody,andsoitissoul.
Itisobviousfromwhatwesaidthattherecannotbe
anyother
facultybesidesthesetwo,Imeanthecommon
senseandthe
facultyof
imagination.
This isbecause
theexistentsareeithermaterialor
separatedfrommat-
ter.Thematerialexistentsareina
specificbody.And, http://islamsbooks.wordpress.com/

118. 112
IBNBAJJAH'SPSYCHOLOGY
separation
Isamovement,andeverymovement isa
change
ordependenton
change.
T*
Separation,however,
dependsuponchange,
andthedependent
iseither
prim-
aryorsecondary.Asshownbefore,thefirstissensa-
tion,andthesecondisthis
(i.e.imagination).
Ifthere
wereathird
thing
thentheremustnecessarilybeinthe
substratumastate
through
whichthesecondcouldbe
distinguished
fromthethird,sinceboth
together
were
froma
singlegenus,
otherwisewhatwouldmakethe
seconddifferentfromthethird?
There
(/
e.inthecaseofthecommon
sense)
the
movement isinmatterandhere
(i.e.in
imagination)
the
movement isnotinthematterofthe
species,
whilethe
secondaries arecontrary
tothose
species
thatarenot
inmatter Butthatwhichisnotinmatter issaidin
manyways
:either(a)
itcannotbeinmattersoasto
demonstratetheexistenceofa
thing
thatisofthisdes-
cription,
or
(b)
itmayhavematterbutisconsideredin
astateinwhich itiscontrary
tomatter,anditisin
thisstatethatitiswhatitisandisconsideredwiththe
being
thatcharacterises itthisisthe
reasoning,
aswe
shallsoonexplain
or
(c)
itisthatwhichisinmatter,
butistakeninsofaritiswhatitis.Thisisbecause
ofthealternative that
separation
iseitherpossible
in
itthisisthecommonsenseorthatitis
separated,
butistakeninthestateinwhichitisinmatter thisis
the
representing facultyof
imagination. Hence,the
faculty
of
representation apprehends theindividuals
34
only,
sincetheimmatteredformsmovethesefaculties
onlythrough
thefaculty
thatisinthem,namely,the
facultywhosenaturehasalreadybeenexplainedbefore http://islamsbooks.wordpress.com/

119. DISCOURSEONTHEFACULTYOFIMAGINATION
JJ3
this.
35
Thus,thesensationsare
generated
whilethey
possessa
facultythrough
whichtheycausemotion,and
so
theymovethe
imaginativefacultyandthe
images
cometobe.Allthis
happensthrough
formsthatare
materialbutaredifferentfromtheimmatteredforms.
36
Butintheseformsthe
percipientfaculty
isunableto
movethe
'
universal
'
37
form unless these
specific
immatteredformsmovethatwhich ismovedby
the
wholeofthe
specific
lestthis
facultyof
imagination
would
move
indefinitely,
sincemovement iscausedbya
being
thatisconnectedwithfiniteness. Thatwhichismoved
through
matterandfiniteness ismatterinsofarasit
ismatter
;andtheseparable
existentmoveswithan
infinitemovementonly
insofarasitisnotmoved.
Butasthereisnocontrary
heresothereisno
separation
here. Ifmatterwerea
recipienteternally
the
separable
bodywouldhavebeenmover
eternally,because ifit
werenottomovethen itwouldsuffermotion
;and
everything
movedisdivisible,and
everything
divisible
ismaterial. Hence,the
faculty
of
imaginationappre-
hendsthosestatesoftheimmatteredformsthatcharac-
terisethematthetimewhenitapprehendsthem
;and
itdoesnotperceivethosestateswhichdonotcharacter-
izethem^atthetimeof
perception.
It
is,however,not
possible
foritto
perceive
theimmatteredformswithall
theirstatesthat
qualify
theformduetothe
properties
thatare
separablefrom it.Hence,the
imaginative
facultyapprehends
alltheiressentialandnon-essential
qualities
asa
singlething.
Butaquestionnermayaskand
say
:
"
Howcan
a
singlething
beapprehended
initsvariousstates,some http://islamsbooks.wordpress.com/

120. 114
IBNBAJJAH'SPSYCHOLOGY
ofwhichare
apprehendedandsomearenotapprehended
init
;but,indeed,someofthemare
possible
init,and
othersnot?Butthisisinmanonly,becauseitishe
who
synthesizesand
analyzes.
38
Thismotion iscaused
byothercauseswhichhavebeenenumerated inthe
secondbookofAristotle'sbookonSensation,
39
Ifthe
facultyof
imagination
weretoapprehend
the
i
form
'
andwhatcanbeapprehended
ofit,thenthis
wouldbepossible
inthe
speculativemindButinassump-
tionitisa
thing
thats
possibleindeed
;andweshall
soonexplainassumptionandits
faculty.
Itisthenclear
whattherational
faculty
is.But,in
knowledge,
it
(i.e.
contemplation
ofthe
meaning
anditsapprehension)
is
the
activity
ofthe
reasoning faculty,andsometimes,of
course,
itisnotatall
possible
init
;andweshallsoon
explainwhy
itissolateron.
The
faculty
of
imagination
is,therefore, likea
sweet
fragrance
betweentheexistentswhosenatureisto
beseparatedfrommatterandthosethatarematerial,
andtakesfromeachashareinthesameway
asNature
acts
eternally,for,ashasbeenshowninmanyplaces,
it
never
changes
fromone
genus
toanother
genus
without
amedium. Thisisthelastofthatwhichismovedby
the
specific
sensible.
Asshownelsewhere,everythingmoved ishomo-
geneous
tothemover,andthe
image
is
particular,and
notuniversalwhichistheoppositeextremeofthe
parti-
cularButthesetwofaculties
(i.e.thoseof
reasoning
and
imagination)
arenoviamediainthesameway
astherearemediainheatandcold,sothat
theywould
beinsense-perception. Representation
isa
partofthe http://islamsbooks.wordpress.com/

121. DISCOURSEONTHEFACULTYOFIMAGINATION
\\5
universal,asthisissointhatwhichisbetweenheatand
cold
;andthemediumcontainsheatandcold.For
thereisneitherinsensationnorin
representation any-
thinguniversal,butsensationand
representations
have
statesinwhichtheybecomenearer toeachother.
Thesestatesaremost
frequent
inandsuitableforthou-
ghts/
but
they
aremoremanifest insensations. For
the
particular
isnotcontrary
totheuniversal,butitis
somehow differentfromit
;Aristotlehas
explained
its
natureinthe
Metaphysics/*
Astotheexistenceoftheuniversal,
itisnecessari-
lyduetosomeotherreasons,andiseither
c
becoming
'
or
*
not-becoming
'.Ifitis
becoming
thenthereis
matterinit,ora
potentiality
likematter
;
ifitisnot
becoming
sothat
learning
wouldberecollectionthen
itfollowsthatitmusteither
belong
totheforms,asheld
by
Plato thisiswhathasbeenrecordedbySocratesin
thePhaedo^andsoit
belongs
tomindlikesensation
or
somethinghomogeneous
to
it,oritmust
belong
to
mindbeforeitunderstands it,and
learning'
willthen
berecollection.
Whentheuniversalisstudieditisfoundincertain
statesfromwhich itfollowsthatitiseternal,andin
certainotherstatesfromwhich itfollows
necessarily
thatitis
generated.
In
short,
its
necessaryproperties
thatarefoundinitareinastatethat
opposes
their
existenceintheimmattered forms.Whateverbethe
natureoftheirexistenceintheimmatteredforms,and
whateverbethenatureoftheuniversal,the
being
ofits
properties
iscontrary
tothematerial
being
withavery
clearcontrariety.Andthemostconceivablewiththem http://islamsbooks.wordpress.com/

122. tBNBAJJAH'SPSYCHOLOGY
istobewithadifferentkindofexistencesothat
existencewouldbe
predicatedofthemandofthemate-
rialexistent
equivocally. Themostreasonablewith
existenceisthatitis
predicatedofthepropertiesper
priusalthough
theuniversal isthemostsuitable for
existence. http://islamsbooks.wordpress.com/

123. CHAPTERXI
DISCOURSEONTHEREASONINGFACULTY
Itisnecessary
forustoinquireintothe
reasoning
faculty
astowhat
faculty
itis,whatitsnature is,and
whether itissoulora
facultyofasoul. Ifitisa
faculty
ofasoul,asisassumed,theninwhat
respect
isitrelatedtothesoul?Wemust
investigate
whether
thisfaculty
isalwaysactuality
1
orsometimes
potentiality
andsometimesactuality.
Ifthesecondalternative is
truethenitmust
possessmatter,andifithasmatterthen
ithasamover,since
everything
movedhasamover.
Now,whatisthismover
2
andwhatisitsnature?With
allthese
(questions) agrees
whatiscommonlyknown
aboutthis
faculty,andaboutthosestatesofthe
phy-
sicalbody
thatareobservedbysense-perception. For
thiswill
give
the
inquirerthings
thataresaidinthis
connection
;thisinformationaboutallthese
questions
willitselfdirecthimtothesoul
properly.
Thatthis
faculty
isnotalways
in
actuality
isclear,
becauseifitweresothen
'
learning
'
mustbe
*
recollec-
tion
3
'
and
learning
would
certainlynotdependupon
sense-perception,
4
anditwouldnothavebeenthatwhen
wearedeficientina
particularsensewewouldbedefi-
cientina
particular
science.Butthematterisdifferent.
5
Andthenitwouldhavebeen
through
this
faculty
that
the
knowledge
abouttheexistenceof
things
thatare
depending
onthesensiblewouldhavebeen
gained
with-
out
having
recourseto
sense-perception. Hence,the
manwho
has,
forinstance,notperceivedweight
will
havecertain
knowledge
ofallitsattributesthe
certainty
ofwhichis
generally
attainedby
themanwho
perceives http://islamsbooks.wordpress.com/

124. IBNBAJJAH'SPSYCHOLOGY
itwithhissenses.Thisisobvious,andto
prolong
the
discussionaboutitissuperfluous. Moreover, thishas
been
explained
inmanyplaces.
Thatthis
faculty
isalwayspotential
isalsoab-
surd,sincemanacquiresscienceseitherbysense-percep-
tion,asisthecasewiththe
people
ofthe
practical
arts
andcraftsorbylearning.
This
faculty
isthereforesometimes
potentialand
sometimesactual.Thetransitionfrom
potentiality
to
actuality
isa
change,
andsotheremustbeonewho
causes
change,
sinceallthatismovedhasamover,as
wehaveshownbefore.
Itis
through
the
reasoningfaculty
thataman
per-
ceivesanothermantobealiketohimselfinaccordance
towhat
presents
itselftohissoul^.Inshort,
*
logos
*
is
eitherastatement,oran
inquiry,oracommandment.
Inquiry
istoseekinformation,and
giving
information
is
teaching
andinquiry
is
learning.Now,itis
through
this
faculty thatmanteaches or learns. These
three
parts
exist
onlywhenmanisinhisnaturalstate.
Consequently,
to
speak
certainwordsmakesbyconven-
tionrecurtothesoulallthose
meanings
thatareunder-
stoodby
the
speaker.
'
Logos
'
(j^
1
)
inthe
language
of
theArabsindicatesfirsttoutterwordsthatindicates
meanings. Next,
itisusedfor
uttering
soundswhich
may
notindicateanymeaning. Hence,a
poetsays
:
"Nothingpreventedher(theshe-camel)fromdrinkingexceptthatadovecooed(literally:'spoke')
amidstthebranchesbearingfruits(ofpalm-tree)."
7
Sometimestheyuse
"
logos
"
for
something else,ashas
beendiscussedbythe
lexicographers
intheir
language. http://islamsbooks.wordpress.com/

125. DISCOURSEONTHEREASONINGFACULTY
\$
Sincethisissothatthisfacultyhasan
organ
which
is,aswedescribed its
activitybefore,themostsuitable
for
speech,
thosewho
philosophise
transferred thisterm
tothis
organ.Wehavealreadydescribedthe
faculty
whichisthe
object
ofthisdiscourseNow,weintend
toexplain
itsnatureand
origin,
becausethe
investigation
oftheancientswas
concerning
this
only,andthat
whether itisaqueous(?/ornotaqueous.
Itisnotdiffi-
cultforonewhointendstoenumeratetheviewsheld
by
thepredecessors,
becauseallarewell-known. Thisis
whywedropfromourdiscussiontheenumerationand
examinationoftheseviews,andwerestrictourselvesto
whatnecessarily
followsfromwhatman
naturallyknows
about
it,becausetheviews
expressedaboutthis
faculty
arenotofthiskind
;theyareindeedmere
conjectures
mostofwhich,according
tothosewhoheldthem,are
eithersomeassumptions
orwell-known
opinions.An
investigation
oftheseviewseither
gives
theinforma-
tionofitsnature
according
toacertainstate,ormakesa
manstop
attheplace
oferrorcommittedbythosewho
heldthem.Thisisakindofdialecticexercise.
We,therefore,say
:Itisaself-evident factthat
informing
and
transforminghappenonlythrough
a
proposition
9
,andwhatdecision ishasbeen
explained
in
thePeriHermenias
9andthatitiscomposed
ofa
predi-
cateanda
subject.Thusinmantherearenecessarily
twoactions :onetheexistenceof
"separatenotions",
theother,thesynthesisofthesetwonotions.Thefacul-
tythrough
whichthis
synthesis
takes
place
isthe
thinkingfaculty,
itsfunction
being
thedifferentmodes
of
composing
the
separatemeanings
10
,whichIhave http://islamsbooks.wordpress.com/

126. 120
IBNBAJJAH'SPSYCHOLOGY
explained
inthebookson
Logic.
Thesecond
faculty
isthat
through
whichthe
separatemeanings
aredeter-
mined.This
(i
e.the
latter)
islikematterfortheformer.
Forwhentheseparatemeanings
arenotfoundthe
composition
isnot
possible.Sothelatteris
prior
tothe
formerby
nature.
Asenumeratedinmanyplaces,
the
meanings
indi-
catedbywordsareoftwokinds
11
:universalsand
particulars. Asshownbefore,thefacultybywhichthe
particulars
are
perceived
isthe
imaginative faculty.
Buttheuniversals
belong
toanotherfaculty
12
.Itis
clearthattheydonot
belong
to
sense-perception,
and
thatthe
sense-perception perceivesthe
particularsonly.
Theuniversalshavedifferent
meanings,
sincetheuniver-
salisa
particular
notionfromtherestofthatwhich is
predicated
ofthemany ;thecaseisnotsoforthetwo
particulars,
sinceeverypremiss
istobecomposed
of
two
particulars,
andsoitisrareinuse
;weshallspeak
ofitafterwards. Butthe
premisscomposed
ofone
particular
andoneuniversal isoftenfoundin"sooth-
saying",
inrhetoricandinverse.Astothe
premiss
thatiscomposed
oftwo
universals,
itiscommonto
allartsand iscalledsciencesin
general
and
perprius.
Now,then,thatwhichhasa
principle
likethisisrational
atleastin
potentiality,and itisinthisway
that
"rational" issaidofman
Theseuniversalsare
intelligiblemeanings
andare
universals
13
onlythrough
theirrelationtothe
particulars
thatareformedforthem
;similaristhe
meaning
ofthe
sunandthemoon.Inshort,thosethathave
onlyone
individualare
intelligiblemeanings,
andareuniversals http://islamsbooks.wordpress.com/

127. DISCOURSEONTHEREASONINGFACULTY
only
inan
analogousway,and
they
arecalleduniversals
perpostering.
These
intelligibles
areeithereternaloraccidental
Hereendswhatexistsfromhisdiscourse (on
the
Soul).
MayAllahshowhimMercy
! http://islamsbooks.wordpress.com/

128. NOTES
INTRODUCTION
(*)SeeIbnal-'Imam'spreface
totheMS.alsoquotedbyIbnAbl
'Usaibi'ah inhis'Uyanal-'Anba', ed.Muiler,vol.ii,p.63;
IbnTufayl
:HayyIbnYaqzan,ed.Gauthier,p.
12.
(
2
)Forthe
biography
ofIbnBajjah
seeBrockelmann: Geschichte,
vol.
i,p.601,Supl.
i.830
;E.ofIslam, ii,366
;Sarton :Int.
HistoryofScience, i,vol.i,p.
183.
(3)Cf.JRAS,1945,p.
62.
()Forhisbiography
seeIbn*Abi'Usaibi'ah :'Uvanal-'Anba\
ed.Muiler,
vol.II,p.
63.
(5) Cf.theBodl.MSPoc.206,Fol.4A :jl^
jjl
Afryj
jx,AJUUL. Ail
jd3yif*j~* ,alsoFoL
(
6
)HayyIbnYadzan,ed.Gauthier,p.
12-13.
O
SeetheBodl.MS.Poc.206,Fol.113B27 :^\^j
Fol.220A18 :u&\J^^r
^Ua^J
jj>.j
;aboutotherworkssee,
forexample,
Fol.89A24 :jlftl&'***\J\^JUU^T
()
Cf.IbnKhaldun
:Tarjkh,vol.i
Bulaq,p.519
;Maqqari
:
Nafhal-Tib,vol.iv,pp.
201-206 ;Sarton :Introductionof
theHistoryofScience,vol.
i,p.183.
(9)See
page
3.
0)Seeal-Andalns,1942,p.
22-23
;Al-Ahwani's editionofT.K.
al-Nafs Ii'IbnRushd,p.
117 :J^J^J->*-0^5J
J
rl^!&\j~ovVc*J*ljA!*!/
Ui
VIU;
Cf.theBodl.MSFol.120B
(
12
)HayyIbnYaqzan,
ed.Gautier,p.
13.
(is)
Ed.al-Ahwani,p.90,ed.Hyderabad,
omitsthis
portion.
('*)
SeeRasa'ilIbnRushd,Hyderabad.1946,p.
110.
(15)Cf.Ibnal-Nadim :al-Fihrist, ed,FJugel,Leipzig,
vol.
i,p.
251
;al-Qifti
:Tarlkhal-Hukama',ed.
Lippert,p.
41.
06) Al-Qifti
:Tarl^hal-Hukama,ed.
Lippert,p.
279. http://islamsbooks.wordpress.com/

129. NOTES
123
00
Ed.
F'lugel,p.
251,
(
l8
)Al-Qifti
:Tarilih,p.
54.
O*) Ibid.,p.
257.
(
20
)TheBodl.MS.ous.95.fol.41B-52B, the
Colophon
isas
follOWS :c>JU>Ua-*jl>UJ^-JU.yMJJ
cjltf"(jT
^U^J
3
jtijll,^j
3c*
3
I
7
*lk
3!^|3^3!^J^lVJ^Jt*.^lj
*
'UjV3l^3^i-3VI J-^lJ^
3*U*V!5>v3
(
21
)AlsoquotedbyIbnAbi'Usaibi'ah,ed.Muller, ii,63.
(22)Seepage
7 :^VS**
1
tf
(23)
Cf.page
7:XS>JIs^J!
(
2
4)SeetheBodl.MS.Fol.129B :^O^U^of*o
1Ll
3^V3'^
3U/JI63^-^3M^JV,XxjjJi^3
(
25
)Fusased.Dieterici,AI-Farabis
Philosophical Abhandlungen,
73,74.KhalilGeor,inhisarticle
published
intheJournal
RevuedesEtudesIslamique,1941-46,pp.31-39,hasshown
thatthebookiswronglyattributedtoal-Farabi ;
itis
really
aworkofIbnSfna.
(*>)Shifa',Bodl.MS.foil.161A,182A,183;F.Rahman :Avicen-
na'sPsychology.
(27)Q.page
7 :
(28)
TheBodl.MS.Fol.220B :JUb"^Jl^jCJli3^W^\$*
JU&ljc
cuUIS!,jM\j
*
jd\
JoU^xT
UJ
tfMS
IS(^^jc.
(29)TheBodl.MS.Fol.136B :V^Jll^Jk
o^l*^
aui
ijyj^
3
X*AJ!
U
J3l
JU.I
Fol.137A:&\*^e http://islamsbooks.wordpress.com/

130. 124
IBNBAJJAH'SPSYCHOLOGY
(*)
Ibid.Fol.136B : L.J
6"
*/*V3jl^lJJ^
1ctt^l -3u*jVIJ6
(31)
Cf.Foil.123b,124b,125a.
()
SeeIbnKhallikan,ed.Wustenfeld,vol.1-7,no.681(1835).
()Cf.ThearticleoFMr.Dunlop,JRAS,1945,p.62.
(
3
)Cf.al-Andalus,1940,'42,'43.
(
35
)Forexample,theBerlinMS.omits*^3>
J
'whichisinsertedin
themargin
intheOxfordMS.Seeal-Andalus, 1942,p.
12
(Ji-JVlUlj).Forotherexamples
seeAl-Andalus,vol.51940
pp.266-278,
cyUI
VUT.
(
36
)For
example,
Ai*^-
1
!
s^JI
isreadbyProf.AsinPalaciosas
JjuxJI
syJP ;seeal-Andalus, vol.7,1942,p.12;also1940,p.
267:*U*9sj^lJ
t#*03
s0
-u
1-^4u^^^
j
^/^^^o^u
uJ
...-f**
2
-^^
JV^LU.Iwouldread
*j~Jl,and^-respectively.
TheOxfordMS.says*j~JIandj^
.
(#)Forexample,
seeal-Andalus,1942,p.12,lastline :63^-^
s^UL
Ul^iiux*
,theOxfordMS.reads**/*syJL.(Fol.
216B);
1943
fp.37 :...^Ko&*J^^J
<~^3theMS.readso
^UJIf
cJlJU^
,p.40 :
^A,y>
il
,MS.
p~&,p~~^
it.
(38)
Cf.JRAS,1945,p.
6.
(39)Cf.Cairo,1905,p.
8ft.
()Oxford,1671,p.A2. http://islamsbooks.wordpress.com/

131. NOTES
v
CHAPTER I
(ONTHESOUL)
INthis
chapter
Ibn
Bajjah
treatsthenatureofthesouland
itsdefinition, discusses theexcellenceof
psychology,emphasizes
thatoutofthethreeAristotelianmethodsofdescribing things
namely,themethodofdivision,themethodofcomposition,and
the
syllogisticmethod themethodofcomposition
alonehastobe
usedfordefining
thisscience,andsuggeststhatthesoulsofall
animalsshouldbestudied,formsof
plantsbeingyeta
problem
tobe
investigated.
Ibn
Bajjah
likeAristotlebaseshispsychologyon
physics.He
beginshisdiscussionofthesouland itsdefinitionbystatingthat
bodies,naturalorartificial,arecomposedofmatterandform,
formbeingthepermanentacquisition
ortheentelechyofthebody.
Entelechy
isofvariouskinds.Foritbelongseithertothose
cxisteitsthat
pertorm
theiractionswithoutbeingessentiallymoved,
ortothosethatactwhiletheyarebeingacted
upon.
Anaturalbody
iscomposed ofbothmoverandmoved,
whereastheartificialbodyhas itsmover outside.Nowthe
formthat
supplies
theentelechyofanaturalbodywithout
organs
iscalledNature,andtheonethat
supplies
theentelechyofa
naturalbodywhichismovedthroughanorgan
iscalledSoul.The
soulis,therefore,definedasthefirstentelechyinanaturalorganized
body.
Butbecause
"
entelechy
"
isanambiguoustermtheterm
"
soul
"
isalsoambiguous. Ibn
Bajjah,therefore,definesthenutri-
tive,thesensitiveandtheimaginative soulasthe
entelechyofthe
nutrient,thesentient,andtheimaginativeorganicbodyrespectively.
Psychology
isthemostexcellent science,and
precedes
all
naturalandmathematical sciences.Even
Metaphysicscannotbe
studiedwithoutknowingsoulandintellect.Knowledgeofa
thing
has,however,several relations,namely,knowledgeofthe
quiddity
ofthething,knowledge ofits
particular
essential
qualities.We
must,therefore, investigatewhetherthesoulisoneornot,whether
ithas
parts
ornot,whether ithasseveral facultiesoronlyone http://islamsbooks.wordpress.com/

132. 126
IBNBAJJAH'SPSYCHOLOGY
faculty;Democritus,theatomists,Galen,Platoandotherancient
philosophershavingmaintainedtheone01theotheroftheseviews.
Buttheancient
philosopherswhopreceded
Aristotlehad
confinedtheir
study
tothehumansoulalone,whereastheknow-
ledge
ofthesoulof
everyanimalisapartofnaturalscience.
Assaidbefore,soul isanequivocalterm,because itisnot
a
singlenature. Ifitwerehomogeneous
innature itsfunctions
wouldhavelikewisebeenhomogeneous. Sense-perception,
for
example,precedes
theimaginative soul,thefacultyofsensation is
precededbythefacultyofnutrition,andtherationalfaculty
comeslastofail
;indeedthe
perfect
comesbynatureafierthe
imperfect.
Hence,allkindsofsoulcannotbedefinedinoneandthesame
way.
OSeeIbn
Bajjah,
theMajmu'ah,
Fol.[187a
:jU/1
Jtf
UV3'
<Sj^cyU^UJJ*S^1^,3 t"****W.J^
UL
U
"
Jj3 .. .
M64-cf.Arist. :Physics
iii,192b8
;Al-Farabi :Ihsa'ul-'Ulorn, p.45,Madrid,
1932.
;alsoFusolal-Madani
(theBodl.MS.Hunt307),
Fol.92b :
IbnRushd :Rasa'il,Hyderabad,1947,p.
12.
(
2
)Theproductsofart,e.g.chair,bedsteadandthelike,
haveno
principle
ofmovementandrestinthemselves.
Theyareincidentallymanufactured. VideIbn
Baj.
Fol.
92a :
UU oJLju
SyL,l-iij^^cJ!^ytL.V3
'^/-63^U
1
J
1
3*-?
!j
3Tr
l*-'^f^r'^
^^^i
^'
J.
J
Cf.Arist.Phys.
ii, I.192bl5-?5.
Naturalthingsarealltransitory. VideIbn
Buj.Fol6b :
A~l-
J?^
JL*UJ
Ujft
5Juli^iS'^63^
1
6
1Ul
Cf. Arist.Phys.
ii.1.192b9-14. http://islamsbooks.wordpress.com/

133. NOTES 12?
(
4
)Theexpression
fc~A*HisfoundinthewritingsofAl-Farabi
(seeMasa'ilMutatarriqa, Hyderabad, p.6 ;AIFara-
bi'sPhilosophische Abhandlungen, p.87,ed.Dieterici :
Jz^UJ!cl.^V'u
c
J^i*
1thetranslationsofHunaynJbnIshaq
(seeK.Tima'us,p.
19:"v
1*-'1
f^
1
,publishedbyPaulKraus
andR.Walzerunderthetitle,
**
GaleniCompendium
TimaeiPlatonis").Ibn
Bajja.obviously afteral-Farabi
hasrepeatedlyusedthisexpression
;seeFol.187b :
Fol.169a x^kuj*UViJ*V^
1
*rW^
'***also
(
orTadbir.p.21,ed.AsinPalacios)
:^
"X-UM
1*3...
Butal-Kindi
(see
Rasa'ilal-Kindial-Falsafiyah, ed.Abn
Rlda,p.382),IbnSina*(seeShifa,theBodl.MS.Pocock
125,Fol.23a3)andIbnRushd(seeal-Sdma% Rasa'il,
Hyd.,pp.
5and21.)preferably
use
($)IbnBajjah
inal-Sama,',Fol.5bwrites :
JotUJI^-^^J!3s^U!
jj^^'a-Cf.Arist.Phys.
i.7.190b20.
(
6
)Cf.TheAr.Textinfra;Fol-153A,p.
91Damascus.
(
7
)Ibn
Bdjj
inal-Sama*,Fol.7a,arguesthatifmatterisnot
formlessthenitwillbedividedin"matter"and**form",
andthiswillgoonad
infinitum
:
*}$*>
culSs^UIUx-^3^
u\j
...JL^S^^
cX^i
j*J;
3Sj>^J
S-^^
^f
2U~3U
63^o
1
f^
J
JU-jj^
Uw'lIJA3Cf.Arist.Phys.
i.7.191a8.
^tt
5
cS^U
(B)
Cf.Arist.DeCaelo,
iii.1.298a29.
(
9
)Bytheexpression^^p~*:
IbnBajjameans
*'
abody
composedofmatterandform
*',seeal-Sama
c
,Fol.8a:
3Sj^l3
U
Uu!s^Ul*
tl^Jsj^U-s^UU
tJ*A)VJj^^T
^J
s^U!
.
^*it^lp~a*ttj*
U^i-
^.^.Jf
3
Aristotlecallsthefourelements
"
elementary natural
bodies",videPhys.
iv.1.208b8. http://islamsbooks.wordpress.com/

134. 128
IBNBAJJAH'SPSYCHOLOGY
(
lo
)IbnBajjahdifferentiatesbetweenthechangethatoccurs
intheformofabody,whichhecalls0^genesis(vide
theText)andchangethattakes
place
inthedifferentia,
whichhenamesAJU:J
talteration
(vide
al-Sama ',Fol.
16b:2UUsJlJJU.
JL&IJX*>Jl3
;andalsotheArText).
Hefurtherexplains
inAl-Kawnwa'1-Fasad,Fol.80b.that,
accordingtothosewhoholdthattheexistingthing
isone,6^",genesis,
isnecessarily AJUS-.I,alteration,but
accordingtootherswhobelievethat itismorethan
onein
species,03^"
isnecessarilynotAJU&J
;
3)
(
n
)Cf.Arist.Phys.
i.7.190b18.
(
12
)ThisisbasedonwhatAristotlesays
:
*'
Forthehelmsman
knowsand
prescribeswhatsortofformahelmshouldhave,
theotherfromwhatwood itshouldbemadeandby
meansofwhat
operations.
Intheproductsofart,how-
ever,wemakethematerialwithaviewtothefunction.
whereasinthe
products
ofnaturethematteristhereall
along
"
;seePhys.
ii.2.194b5.
(
13
)AsIbnBajjahexplains,
thefirstmover isofvarious
kinds :
(i)
thatwhichmoveswithoutbeingmoved,e.g.
ice
whichmakesthepotcoldbutitselfisnotaffectedbycold;
(ii)
thatwhichmovesandisonlyaccidentllymoved,e.g.
art
;
(iii)
thatwhichmovesandisnotmovedneither
essentiallynoraccidentally ;cf.Al-Sama'*,Fol.32b:
J^.
JJ3VI
Jt2j
jj>3^yJU
VI
^T.;"
B
*d(J
J***
(j*iV3
t-Tj^JV
6
1
i**iV3uT/^IV3
(*)Thesourceofthisdivisionof'mover' isinAristotle's
Physics,
viii.5.256a6:
"
Eitherthemovent isnot http://islamsbooks.wordpress.com/

135. NOTES
129
itselfresponsibleforthemotion,which istobereferred
tosomethingelsewhichmovesthemovent,orthemovent
isitselfresponsibleforthemotion. Further,inthelatter
case,eitherthemoventimmediatelyprecedesthelast
thing
intheseries,ortheremaybeoneormoreinter-
mediatelinks
IbnBajjahrepeatedlyreferstothisdivision inhis
al-Sama*asfollowsFoL56b :
(<_Tj*eJ'&^)(a)^
3
(b)
*~3
UT3UUZ-
byfc*uTj
8"
**!V!61**J^VI>*J3VI
*x*fVVur7
t^U*l1^(0c^Us^yJI
U!
(
a.MS .^
,b.MS. :
l*u)J3VI
!i,XT
j9t
J!
.^yJ!jijtu
l^u
^y^SJ!
3c-Tj^'u
1Fol.50a :
3 . . .A*fcj^S'j*
61y3**^^iJj^*jJ-^ifol.4ga
:
Cf.DeGen. i.7.324a30
sq.
.
.^Jb
Thatwhichhasnosoulcanonlymovebybeingcon-
nectedwithamover. Itisactuallya
thingmoved
andisbeingactedupon;(IbnBajjah,al-Sama*,Fol.50a :
3*
US!3
fJ*^-<_Tj*"<*3*Jjlfjw^Ji^^ijy-JU
Jjpl
(
16
)Thelastmoveristhatwhichisconnectedwiththething
movedinthesamewayasanagent
isincontactwiththe
objectactedupon
;al-Sama
c
,Fol.36a :
j
o-* JLJ3
3,A-U)3J*^l^dJc^lo
1^6
U
^
J(^L*A
'
I363^'J
uti6
!
Jal-Kawn,Fol.81b:
^X^^*^^5
Fol.82b :
!
.^UUo,^^13
Cf.Arist.Phys.
vii.2243a3.
(
l7
)Thewood,for
example,
hasnocapacitytobecomea
couch,norcanitgetanycapacity tobecomecouch
fromthecouchitselforitslike.Butitismovedsolong
asamovermovesit,andthismoverisartandnotnature;
cf.IbnBaj.al-Hayawan.Fol.92a(seesupranote2). http://islamsbooks.wordpress.com/

136. 130 IBNBAJJAH'SPSYCHOLOGY
(
18
)Motion
actuallytakesplacebythefirstmoverwhichis
notmovedbythelastmover,and
is,therefore,responsi-
bleforthemovement
;IbnBaj.al-Sama',Fol.50a :
J3VI
<jTj*J\3H'iS*5^33^'^3
3Z2J*JI i
J*i)l<_>*^
*JI3
Cf.Arist.Phys.
viii.5.256a9.
(H)Cf.Arist.Phys.
viii.4.254b14
;ii.1.193a29.
(2)Asstatedabove
(^li*<_Tj*J
V^
UUoJI
U),
artdoesnot
moveessentially,butitmovesthroughinstruments. Ibn
Bajjahexplainsthephrase<^l
JuSJlj
bysaying,
that
whenaman,forexample,
intendsto
flghthisenemy,he
notonlyintendsto
fighttheenemy
:butalsothosewho
cometo
help
theenemy.Hisintentionoffighting
with
the
helpersis,therefore,asecondintention,thefirstbeing
the
'
intentionof
fightingwiththeenemy*;(al-Sama
*,
Fol.9a :^3^dr*v-A
5
*^
Jua*****^j^*^
UUJ!juailitUl4JI^
(.J^Vby
^it)i
juaug&
Art,however,causeschangeand
completes
whatnature
leavesunfinished
;cf.Arist.
-;Phys.
ii.2.194a36
;ii,
8.
199a15.
(
2l
)Thedifferencebetween artificialforms,thoughexistent
inmatter,havenocapacity
tomoveanythingelse,norcan
theymovethatwhichcontainsthem.Butthenatural
formsaremovers,and
possessthepowerofmovingother
bodies
;(IbnBaj.al-Hayawan,Fol,92b :l
s
cUflJf
J3
-ajauJ3
6
1^V
<u
^'^J
Cf.Arist.Phys.ii.1.193a30-65.
(
22
)IbnBajjah
describesJUS*asfollows :"Someexisting
thingsareeitherbodiesorinbodies. Insofaras
they
arebodies,theyaredeterminedbynature, e.g.manand
horse.Butsomeofthesebodiesaredeterminedbyacci-
dentandhaveinthemselvesnosizetocharacterisethem. http://islamsbooks.wordpress.com/

137. NOTES
Nownothingofthefirst
group
canexistinpart,sinceif
thereisnoperfectionthereisnobeing.Thisperfection
orentelechylike^f(generation)and
->t-*J
(corruption)
isnomovementbutachangewhichdoesnotoccurin
substance,andsotheonethatsuffersthischangeremains
thesame.Thischange
iscalled'entelechy*whenitis
from'not-being* to'being*likethechangefromJ4^
(ignoranceornot-knowing)to^(knowing). Aristotle
hasnotgivenattentiontothisdistinctionbetween'entele-
chy*and'movement',andtreatsthemalike,whereas
'movement' isthatwhich isfor,toorfrom'thebeing
withentelechy'; cf.al-Sama
6
,Fol.15b :
14*.frr
U**t
<y
J3.X*^
U\&.3
ju
JUfllJVocj^^
AJ
ju-y.O
1
O
5^^J3VU
;Fol.16a;1^3
jS
*sJ'
U-J^Uj5Jl3u^^VUS^,!
L5
*-UJ!
<
;Fol16b :
^fo<^Jj3lj!
A2&L
r
JU
JU&L-^3*3^3JUS^JL.^3^3-^
Nj
-^3*3-*j^rAristotleusuallycallsmotiontheentelechy
ofmatter,thesoultheentelechyofthebody;
cf.Phys.
iii.
I.201a10,b4;2.202b7;viii.I,251a9;Met.xi.9.1065
b16,33.
IbnBajjahalsospeaksofthegradesof'entelechy*in
Al-Sama
'
Fol.52b :"Theexistenceofathing
inspace
isakindofentelechywhichisofvariousgrades
:
(i)the
lowestofallisthatwhichisonly
inoneplacewhere it
remains tillit
perishes
;(ii)nextbeingthatwhichmoves
inits
place
indifferenttimesandisalwaysactualand
potential
; (iii)
thirdstagebeingthatinwhich itis
movedduetoconnection ;a-(j^o^
1
\J
V3W
6
U
5 http://islamsbooks.wordpress.com/

138. 132 IBNBAJJAH'SPSYCHOLOGY
(
24
)Cf*Ibn
Baj.Fol.130a :*u
Inal-Sama',Fol.32b,IbnBajjahsays
:"Someproducts
ofartlikeautomaticmachines,havetheirmoverinside;
andasitisnotmanifesttooursenses,wewonderwhen
weseethemmovingbythemselves
;UV'3
SeealsoFol.130a:
Aristotlerefersto'automaticmachines',videDeGen.
An.ii.I.734blO;'catapults',
videPolitics,1331a.
(
26
)EvidentlyIbn
Bajjah
referstohisbookonPoliticswhich
hasnotsurvived. He
repeatedly
mentions thiswork
inK.Tadbiral-Mutawahhid, see
pp.4,29,55.
(p.
4:^3
(^JUIfUJ!J
A&ofcJ
(
27
)Cf.Ibn
Baj.,al-Sama', Fol.53b :"Naturalbodies, as
explained
aremovedbysomething else,andsothey
cannotstopmoving.Anaturalbody
iscomposed
of
'mover*and'moved'bywayofdefinitionandnotbyway
of
composition
sothat'this*,forexample,wouldbein
one
partand'that*inanotherpart;"^
JL*-j*]JI
-
(>T
(
28
)Naturalbodieshave
placebynature,videArist.Phys.
iv.
1.208b8;viii.3.253b35.
(
29
)IbnBaj.defines *j*
asa
capacitythroughwhicha
thing
isdescribedtobesoandso;cf.Fol.189b :
J*
J^"
syJI
*&jt&iJZtt
*
ojfi^
]->!j*^Y!SeeAristMet.
12.1019a15.
(3)Forthe
phrase
like
L.^^>!seetheAr.Text,Damascus,
p.61,Fol.146A.U
cuUI^
:al-Sama',Fol.15b :
t.
r
U*J
;
alsoIbnSina
;al-Shifa,
Fol.182a;6t*
JIJ^
uU!
3
JI
Js^i
Fol.183b22:-^^
VU^VUJIW^
j
63^6
1^---- http://islamsbooks.wordpress.com/

139. NOTES 133
(
3I
)Themover isnotthesameasthemoved,butitisnot
possible
todistinguishthemintheelements,sincethey
aresimpleandtheir
parts
arealiketoeachother. Itis
clearthateverythingthatisinanimate isnotmover,but
ismovedand'beingactedupon*;
itisamoveronlyby
beingconnectedwithamover;IbnBaj.al-Sama',Fol.50a:
Jo
.Ju
u^tJ
1
o
1
/*^<-^V3*
Aristotlesays:"soweareleftwithamover,andamoved,
andagoalofmotion",videPhys,
v.I.224b6.
(32)TheAr.Text,Fol.143B,Damascus,p.48;infra,pp.26,27:
-Ju\J
ywJ!<yJS'JITi^TywV3^-s*LJV*
(
3
'
J
)For,theydonotneedanythingelsetomovethem,because
theyhavetheirmoverinthemselves ;IbnBaj.al-Sama
4
,
Fol.48a :^^
V^^3
t^
UL
"
<y^+**t^-
7
50a :
Cf.Arist.Phys.
vii.2.243a14;viii.4.254b15.
Twomovementsaretobefoundinanimatebodies,natural
andunnatural;Ibn
Baj.al-Sama',Fol.50a :cM
^Ul^-***^^kJl^c
UjU.vj^^=*"i
U
u c ijj*3
Cf.Arist.Phys.
viii.3,254b20.
<
35
)TotheArablexicographersQ3j
,spirit,and^ ,soul,
aresynonyms;
buttothe
philosophers
thesetermsare
analogous. Sometimestheyareusedinthesenseof
innate heatwhich isthefirstpsychicalorgan,and
wherethere isheatthere issoul.The
physicians,
sUL'Vl
,therefore,saythattherearethreesouls,
(i)
naturalsoul,<^k 3j;(ii)sensitivesoul,^U
and
(iii)moving soul,^
'
fQ3j
.By^^theymean
thenutritive,because **~kintheirart
(i.e.v^) is
saidofthenutritivesoul itisappliedtothesoulnot
insofarasitisasoul,butinsofarasitisamoving http://islamsbooks.wordpress.com/

140. 134
IBNBAJJAH'SPSYCHOLOGY
soul. Thustheterms^and 3jaretwoinex-
pressionbuton?insubstratum. Moreover,inAnatomy
theylocateinnateheatinheart,which isthesourceol
life.SecTadblral-Mutawahhid, p.
18 :
<J3VI
y 3j3
J
ijuJJI
JyuT^
il
^jliiJt^JaJuo>^
^^y
1
C
5j '
LK*^^*
^-*
cT*V
OMAJI^CJ*Hl3^o
a^l3JyJL ,j
al-Sama\Fol.4la :iSf*
V
bl3
al-Hayawan,Fol.96a :
V3
**j**j** (cylky^JI
)
V'3'i^k
Text,Fol.145A,DamascusalsotheAr.
p.54 :
^aiJI
IJI^s!yJI
oi*?
Cf.Arist.DeMotu.Animalium,1054.703a10
;De
Anima ii.4.416b.29
;Parv.Nat14
(viii),474a25etsq.
(
36
)Cf.IbnBaj.al-Sama
6
,Fol.8a :J*^b
U
rL^V^j,!^Ji3
3
J?;
^:J!
t^,A3jUJ!^^
eytf
Ul
(
37
)Thefirstentelechy,
inshort,isthestatewhenabody
is
prepared
toreceiveanythingwithoutsufferingchange-
essentiallynotaccidentally; seetheAr.Text,Fol.155B,
Damascus,p101,
alsothenextnote.
(
3
*)Thedifferencebetweenthefirstandthelast
entelechy
hasbeenfurther
explainedbyIbn
Bajjah.He
saysthat
a
*
sleepinggeometer
*
oronewhoisnot
geometrising
is
a
potentialgeometer,butnotlikethe
beginnerwhohas
juststartedlearninggeometry. Forthe
potencyofthe
beginner
is
fc
ignorance
*
J#? ,orthelike,whereasthe http://islamsbooks.wordpress.com/

141. NOTES
135
*
sleepinggeometer
'
possesses
astatecontrary
toJ^and
sohecannotbecalled<J*^ ,ignorant,asthetermJ*t^
applies
totheonewhodoesnotknowgeometry.He
furthersaysthatwhensoulissaidofthefirstentcicchy
it
isapassivefaculty,andwhenofthelastanactive
faculty.
Buttheplanthasbeengiventhelastentelechyonly
;and
thefirstentelechyhasnotbeengiven
toit
separately,and
hence,itdoesnotpossesssense-perception
whichisthe
firstenteiechy,
itslastentelechybeingthingsthathaveno
limitandare
essentiallyunlimited,andlimitedonlyacci-
dentally. Seea1-Sama% Fol.49aandb:^o^JIJc/iTj
^JU:5yJb^JL^j4XwJU^Jb*J&
J*xX*ujyUJH3'
fUj
UJuc
J.4*.
U!^pLuJIsy^U"j-J^^UXJ!
AJ
^iJlA^yil
jut
r
c
d^f
Ul3<J*^14:Jy&
3!
r
,UJI
alsotheAr.Text,Fol.155A,Damascus,p.10
3'Xj^b
Al*cJ**^iVUJL
^J^fr-JIJ
J^iU
Fo
1
.220b:<^*MJ+*+~iJ**jJt
**\+>
J**s-jV
Jk
oJL*HI33U*i-
sy
.oJ|TJ3Vt JU5U!^
dJLir IV!
Uzo"UJl3X^Ui-^
c^lij^Jo
SeetheAr.Text,Fol.155A,Damascus,p.101
(
39
)
-J3VIJU&^YI^^JIO
1
Cf.Arist.DeAn.iil.402b5.
(
4f)
)InLogic,whenanounhasameaningthat
applies
tosome
oftheindividualsmoreforciblyandinpreferencetoother
thenouniscalled^SSt^
,andthestateeX^^j.Theword
S-S>!means
"
todoubt
"
andisusedinequivocal
andambiguoussense.VideM.'Alial-Thanawi,Kashshaf
1stilahatal-Fununed.Sprenger,p.
780
;alsoGoichon :
Lexique,p.
162.
(0Cf.Arist.DeAn.i.I.402A.
(2)
Cf.Arist.DeAn.i.1.402a4. http://islamsbooks.wordpress.com/

142. 136
IBNBAJJAH'SPSYCHOLOGY
(
4J
)IbnSinainhiscommentaryonAristotle'sDeAnima
writes :
&j*)\Jl^i
u" \
*
1*5* 1 *"Ul
JUJ! Ul3
SeeBadawJ,A.R. :Arista*Indal-Arab,p.
75.
Cf.IbnBaj.,Fol.209aandb:6t
3^>-
fy3
Cf.AristMet. iii.2.996b!4
;1030b20
;1086b5 ;
1086b33
;999b26
;Anal.Pos. i.11
;19.100a
;6i.24.
85bI3
;seealsoZeller :
Aristotle,vol.i.
p.
194.
()Cf.theAr.Text,infra,Fol.1408,Damascus,p.
33
(')Cf.Arbt.,An.Pos.iii.10.93B,29.
IbnRushddefines^asanexpression
thatdefinesthe
natureofathingthrough
itsessential characteristics
whichconstitutethething
;seeTalkhisMaBa'dal-Tabl-
*ah,Hayderp.44.
(<?)
Cf.Arist.Phys.
ii.3.194b23.
()
Thescribehas
repeatedly
writtenthiswordaso^iHwhich
isobviouslywrong ;seeFol.95a :
6-*
(49)
Cf.IbnBaj.
Fol.2llband212a: ^)
oi*^^13J?
u
~
ul
**^j
3!S^2JU3!^oi!3!
^cl
3!Ij^xj3!Ljy
Cf.IbnBij.al-Sama*, Fol.5b :
J
V3'^^3^3.
J
f^*
Jl^33
3,U
Fol.21la:
Cf.Arist.Phys.
ii.3.195a15
;194b23-195b21
;Met.A2;
An :Pos.94a20.
(5i)
Cf.AristAn.Pos ii.13.97b25-30. http://islamsbooks.wordpress.com/

143. NOTES 137
(
52
)ItmBajjah
oftenreferstothemethodsofinduction
:vide
al-Hayawan,
Fol.92a :i_T>MJ3u-JW^j****V^
1v
1^
.JJJ^W3u
U
jt^3
1
V*
f
/
J^ -*!
f*"
5^U^S
-*J3^
Ul
JjjuT>jjL*JlUai-Atharal-'UlwIyah,
Fol.71b :
3'J^
9*^1
<5iA
J
-?
1
(o**^
1
<5i>J
U
<-*V
Cf.Arist.An.Pos. ii.5.91b12
;
Phys.
viii.1.252a24,alsoIbnRushd :al-Sama',Hyder-
abad,p.
21.
(53)
Cf.Arist.,An.Pos.i.2.72a1524
;
ii.9.93b21.
(5<)
Cf.Arist,An.Pos.ii.1094a21.
(55)
Cf.Arist.An.Pos.ii.10.94a2,a21.
(56)
Aristotledefines
*
sign
'
asademonstrative proposition
necessaryorgenerallyapproved
;cf.An.Pos.ii.27.70a7.
(57)
Cf.Arist.DeAn.i.1.402a12.
(58)
Ibid,a22
sq.
(59)D^mocritusheldthat
"
soul
"
isasubstance
consistingof
indivisibleandinseparableparts
;videIbn
Baj.al-Kawn,
Fol.80b : .^1/o.i-iUt^
urj^fcryj
^fcj
V*\j~\ 3'
Cf.Arist.DeAn.i.2.404a1.;405a10.
(
6:)
)Cf.P.KruusandWalzer :GaleniCompendiumTimaei
Platonis,text,p.
6:
p~&*
V
^JJIj*5*^y* *t?^'t^^U^J
v^5W6
(
r
;
;p-
7
ru^vijj^&i^'o-35^3J^uJi^
jui
p.
9:*Slj*t
(^i*^J^UJIj^^5;';
utS
^JL^^^^5lJI
IJAj^u^
7fIUJJlf
5
j^3
-U
Jl^f36*^' ;also
Bergstrasser
:Galeniia
Hippocratis
De
Septimanis,
p.
100
^'-'^16-
3
Platobelievesthatsoulis
separable separableinform
which
implies
thatsoulshaveactuallynofiniteness. See
Ibn
Baj.
Fol.187b :
'
^u.iijii.^J!6
f
6t^ju http://islamsbooks.wordpress.com/

144. J38
IfiNBAJJAH'SPSYCHOLOGY
Cf.Plato :Timaeus,trans.Jowett,vol.iii.35,37 ;Anst
DeAni.i.2.404b16.
(
62
)Cf.Arist.DeAn.i.1.403a10.
alsoIbnRushd,TalkhisK.al-Nafs,ed,Ahwuni,p.
11.
(
63
)IbnBajjah
oftenusesthephrase^ ^5!and,o
1
"3
!
videal-Hayawan,
Fol.91b :6^u
1^o"f^*
olTo
1
;
Fol.91a :^/Ko'
**-
u*6^o
1
Tadbir,ed.AsinPalacios,
p.
61
;seealsonoteNo.10.
(")Cf.Arist.DeAn. i.1.403a515sq.
:403a28
;403b
16
;402a6.
(*
5
)Cf.Arist.An.Pos.97b7
;
*
28.
(
66
)IbnBajjahcompareso*^ ,genus,with^l*
,matter,and
J-* ,differentia,with*>?* ,form,sinceAristotledescribes
matter,
**\*
,as
potentialityandform,sj^
,asactuality ;
videDeAn.ii.1.412a10.Thesourceofthiscomparison
canbetracedinAristotle'sMctaphsics.1043a19 :
%t
For
theformulathatgivesthedifferentiaeseemstobean
accountoftheformandtheactuality, whilethatwhich
givesthecomponents
isratheranaccountofthematter".
(ffl)
Cf.Arist.Met.z.12.1037b29sq.
IbnRushd :TafsirMaBaMal-Tabi'ah,ed,Bouyges
pp.947
;951
;956.
SeenoteNo.52supra.
Cf.Arist.DeAn.i.402a 18--20.
(
70
)ThiswordisfrequentlyusedbyIbnBajjah;seeTadbir,p.31
;
al-Sama*,Fol.9a:
^j^^f'uilcuj^o
,/-
;FoK8b :
(71)Cf.Arist.DeAn.i.
I,402b4.
(
72
)"This
purpose"
referstothe
studyofPoliticalScience.
(
73
)Asforthecompound
thathas
partsaliketoeachother
andtothewhole,
itislikegoldandbronze; cf.Ibn
Baj.
al-Hayawan,Fol.93b :
(
74
)ThisbearsevidencethatthebookwasavailableinArabic
inlbnBajjah'stime.But,!think,IbnBajjahmeansAl-Farabi's http://islamsbooks.wordpress.com/

145. NOTES 139
commentaryontheparaphrase
ofAristotle'sDeAnima
byAlexanderwhichhasbeenmentionedbyAl-Qiftias
of&\j
jj*&-,yi^jZ
*-&&
(videTarikh,Leipzig,p.
279
underal-Farabi). Sofarasthe
philosophical
textsare
concerned,IbnBajjahmainly
reliesontheworksofal-
Farabi,asisevidenttromwhathesays
intheendof
Risalatal-Wada
6
Fol,219b :
Cf.Arist.'DeAn.ii.2.414a16.
TbnStnainhisSlufa(Fol.156a)precisely concludes
thisdiscussionandsays:"Then,soulisafirstentelechy,
andsinceanen'elechy
issaidofa
thing,
soulistheente-
lejhyofa
c
thing*.The'thing*
isthebody....Andthe
body
isnotanentelechy
forthesoulwhichpossesses it";
JUTJU&IJ,V3
'
J
IbnSinaexplains
thatsoulisnotanentelechyofanarti-
ficialbody,e.g.couch,andchairandthelike;butitis
aneitilechyofanaturalbody,butnotofeverynatural
body,
forsoul isnotanentelechyofearthnoroffire.
Soul,inourworld,isanentelechyofanaturalbodythat
produces
itssecondentelechiesthroughorgansthathelp
herint-ieactivitiesoflife,thefirstofwhichbeingnutri-
tionandgrowth.Thus,wedefinesoulasthefirstentele-
chyofanorganizednaturalbodywhichcanperformthe
activitiesoflife";if^ijl^i/*
1^1
r"^
1^^
^jlJLTu-WIu-JK^L^
JSYj
-^yuJJI^I
JUf
d,V^XJWAJVUT
JUc
jjud^u^p~.
JUrujlcJ^j,jUV3
Ujw
JJ!c^WWt>
jJ!3^JAJIUJjl^'5^1JUil
.
ijeJIJU!J*i6
I^
jf
;
seealsonotes35and38.
(
77
)Thephrase^*j*organised natural, isnotlikethe
expression^i^lt-Jpl
thebarkingdog,becausethelatter
expression
iscomposed
ofsynonyms,since^isnot http://islamsbooks.wordpress.com/

146. 140
IBNBAJJAH'SPSYCHOLOGY
onlyadifferentiaofv^
1
here;IbnBajjah,al-Sama%
Fol.48b : **
(
78
)Cf.theAr.Text,Fol.140B,Damascus,p.33;aLsoIbnRushd:
T.al-Nafs,ed.Ahwani
;p.
12.
(
79
)Cf.Arist.DeAn.ii.2.413bII.
(
w
)"According totheauthoroftheTa'rifat,therearefive
kindsofsubstances atbottomofallrealities :
primal
matter,form,body,soulandintelligence.
Primalmatter
isthesubstancewhichis
capablecontinuityordisconti-
nuityandreceivescorporeal
and
specific
forms.Corpo-
realform isthatwhichisatonceapprehendedbythe
senses.Body
isthesubstancewhichassumesthethree
dimensions,orextendedsubstances. Souloranimalspirit
isasubtlesubstancewhich
supports
thevitalforces,cap-
abilityofsensation,andlibertyofmovement; itisattach-
edtothebody. Intelligenceorreasoningsoul isa
substanceputrified
ofmatterandlinkedupwiththebody
whichitgoverns'*,
Enc.ofIslam,vol.
i,p.1027,Djawhar.
Al-Farabi definesthe
primary
substancesas(the
specific)
individualswhichexistbythemselves,andthe
secondarysubstances asthe
species
andgenerawhich
existthrough individuals
;seeMasa'il Mutafarriqa,
Hyderabad,pp.
7-8ed.Dietcric,p.
89.
IbnSinahasdevotedachapter
inhisShifatotheprob-
lemthatsoulcomesunderthecategoryofsubstance.
Hesays
."Fromwhathasbeensaiditisclearthatthe
soulisnotbody.Nowifitis
proved
thatnosoulcan
essentiallybeconstituted
separately
thentherewillremain
nodoubtthatitissubstance'*. Heconcludeshisdis-
cussionbysaying:"Thesoulisnotanaccidentthatdoes
notmake
species
diversenordoes
playanypart
inthecons-
titutionofthesubstratum.Soulis,therefore,anentelechy
likesubstancenotlikeaccident. Thisdoesnot
imply
whether itisseparable
ornot.Foreverysubstance http://islamsbooks.wordpress.com/

147. NOTES
141
is
separable,
since neithermatter isseparablenot
form. ;secBodl.MS.Proc.125,Fol.158b:^6
1
jv-M
"^3**J
InthelibraryoftheRoyalAsiaticSocietyofBengal,Cal-
cutta,thereisasmallMS*entitled^^^u**^Ua~y>UXJUj
whichcontainseightsmallchapters,thethirdchapter
beingontheproblem
that"thesoulissubstance". Here
isthefull
chapter
:J^'j^y>jcybUajrjjljJ
*.JliJ!
3
^-r3u*^u^*-tP
(
81
)See
supra
note58.
(8
2
)Cf.Arist.DeAn.
i,2.405a22;'25;405b1
sq.
(
8?
)ProbablyIbnBaj.
referstotheviewsofAnaxagoras (cf.
DeAn.
i,2.405a
14),Empedocles(DeAn.404b11)
andothers.
(0Cf.Al-Farabi
:Masa'ilMutafarriqa, Hyd.p.19;Dieterici,
p.
99.
(85)Cf.Arist.DeAn.
i,2.403b25.
(W)Cf.IbnBaj.Fol.31b :uTy^iuV*^yJ3^
^ZSl
life
J\J
Jjljo^S
y*"~*
^y^V
*Sjuc
r
jJUl
Jj
-UJU.
Cf.Arist.Phys. viii,9.265b33;DeAn.
i,2.404a20;
406b11
;'27.
(
87
)IbnBajjahexplains
inal-Sama
6
(Fol.33bquotedabove,
seenote86)thatalthoughPlatoholdsthatsoulisself-
moveritdoesnotnecessitatethatsuchself-movercannot
bemovedbysomething
elseabsolutely,butit
impliesthat
itisnottobemovedbyamoverfromoutsidewhich http://islamsbooks.wordpress.com/

148. 142
IBNBAJJAH'SPSYCHOLOGY
leadstoan
absurdity. Foreverythingthatstopsmoving
bythe
stopping
ofsomethingelseisevidentlymovedby
something
else.Hence,Aristotleconcludesthateverything
movedhasamoverotherthanitselfabsolutely;seealso
Fol.35b :o*-***u

()Cf.IbnBaj.Fol.53b;Arist.Phys. vii,1243a13;vii.
i,
24lb24.sq.;viii,5.256a13.
()
Cf.Arist.DeAn.i,3.406a1.
(
9n
)Here,byo*^'Ibn
Baj.obviouslymeansthefacultiesof
soul.
(
91
)Thephrasea^
>
clearlyindicatesthatIbnBajjah
does
notfavourthisview,andheisonewithAristotlewho
thinks,thatinsectspossesssensationandlocalmovement,
andalsoimaginationand
appetition;
videArist.DeAn.
ii,2.413b20-32;414al;'29;alsoIbnRushd,TalkhK
K.al-Nafsed.Ahwani,p.174.
(92)Cf.Arist.IbnRushd:T.,al-Nafs,cd.Ahwani,p.
13.
()
Cf.Arist.DeAn.
ii,4.415a23. http://islamsbooks.wordpress.com/

149. CHAPTER II
DISCOURSEONTHENUTRITIVEFACULTY
Thischapter
startswiththe
description
of
"
thebeing
"
in
whichthenutritivefaculty
istobefound.
"
Being
"
isopposed
to
"
not-being
"
9not-beingcaneither
notexistatalloritis
possible
thatitcomestobe.By
"
possible
*
ismeanteitherthatwhosenon-existence is
impossible
orthatwhich
canexistatany
time*Sincethesubstratumofthepossibleandthat
ofthe
potential
isoneandthesame,theterms
<c
possibility
"
and
-potentiality'*
meanthesame.The
potential,however,precedes
theactualwhichisdivisibleintotencategories,andbecomesactual
onlyduetoachange
thatoccursinessence,quality,quantity,
and
space
thetourfacultiesthatmovetheobjectandarccalledPassive
Faculties.
Thethingmoved iseithermovedeternallyornoteternally.
Themoveroftheeternalmovement isalwaysoneactualbeingbut
themoverofthetransitorymovementmaybeoneormorethanone,
moving
atacertaintimeandnotmovingatcertainothertimes.
Themoving
faculties are,again,oftwokinds
,thosethatexist
inbodies,as
e.g.formsoraccidentsandthosethatdonotexistin
bodies,as
e.g.
theActiveandtheAcquired
Intellects.Thesoulsof
thesphericalbodiesarehowever,nofaculties,andarecalledmoving
facultiesonly
insofarasthey
areindentifiedwiththeActive
Intellect.
Now,themovingfaculty
thatactsinthefoodandtransforms
itintoactualnutriment (i.e.bloodorflesh)
liesinthenutrientbody.
Sincethenutritivesoulisan
agent
thatexistsactually,
ithastwo
perfections
: itsexistenceasafaculty,anditsexistenceasamov-
ingagent.
Again,sinceeverytransitorybeinghasto
perform
a
particular
functioninvirtueofwhichitstandsasa
part
oftheuniverse,the
nutritivefacultyhastwoends,namely,thefacultyofgrowthand
thefacultyof
reproduction.
Thisfacultydoesnotonlyprovide
substanceswhichareneededforthe
upkeep
ofabody,butalsoa
surplus
whichisemployed
forthegrowthanddevelopment
ofthe http://islamsbooks.wordpress.com/

150. 144 IBNBAJJAH'SPSYCHOLOGY
body.Butwhenthegrowth
is
completedthe
surplus
isusedfor
reproduction
inthosebodiesthatare
reproducthe.
Thefacultyofreproduction
istobe
distinguishedfromthe
nutritive facultywhichactsinthefoodandmakesita
part
of
thebody ;thisfaculty
isthe"actualintellect
"
thatrendersa
poten-
tial
speciesabodyofthesamespecies.
Thosebodiesthatarenotreproductive haveexistencealone
anddepend,
forthepreservation
oftheir
species,uponthingsof
generation, e.g.spontaneous generationthroughputrefyingheat.
The
reproductive faculty
istheendofthefaculty
ofgrowth
andperishesonly
inoldagewhenthenutritive
faculty
isleftalone.
(0Cf.IbnBaj.al-Sama*,Fol.55a:W
V
y^>'*y?yV
3*
(
2
)Ibn
Bajjah
usestheterms^3^
'
^>"<>&?and
asfollows:(al-Sama
Fol.43b,)
(
3
)Otherwise, itisabsurdtoassumesomething possibleand
assign
toitanunlimitedtimewhichentailstheexistence
ofunlimitedthings:videal-Sanu
4
,Fol.46a:US^UJ^sIL,J&
(j-f^
oU:-.
^cUU^3
(
4
)Theterm
f^
c
,non-etistence or
privation,
isdefined
as"thatwhichdoesnotexistsoandso,i.e.
privationof
soandso",forabsolutenoi-existencehasnoexistence.
Thetermnon-existence isalwaysrelative,because
"pri-
vation"means
"privation
of
something";IbnRushd :
TafslrMa-Ba'dal-Tabi
c
ah,cd.Bouyges, ii,p.801;also
seenextnote.
(5)
IbnBajjahexplains,
inal-Sama'Fol.7a,that^ ,possi-
ble,
isfollowed by^
,privation, bynecessity.He
thenaskswhether'possibility'
is
'privation', like"form'
whichis'being',
ornot,andthenanswers:"We
say,the
possible
insofarasitispossiblehas
essentiallyno
pri-
vation,because
'possibility'
isthesecondsubstratum for
the'form*atthetimewlienthissubstratum suffers http://islamsbooks.wordpress.com/

151. NOTES 145
privation.
Privation is
essentiallynothing,nordoesany-
thingatall
proceedfromit,itsessenceandquidditybeing
6
not-being*. Possibility,ontheotherhand,existsinthe
beingofa
thing.But
privationhappens
tothe
possible
not
insofarasitispossible,butithits
possibility
inoneres-
pectand
privation
inanotherrespect. Privationonly
causesalterationinthepossible";
..
U
X<*^V^^0^jUr
jjjlt
Of.Arist.Phys. i,3.187a4
sq.
(
f)
)That
potentialityprecedes actuality
intimehasbeenre-
peatedlyreferredtobyTbnBajjah;
Fol.44b:"A*J>&*
syJI
liU
^UjJLJU^JUFol.52a:o
u
-rA
.
JJ*^
sy
jl
r^
7
a-
^Fol.93b :
ijUjjij
JLUDXLU
^^-^j^
syu
1
Cf.Arist.Met.B6.1003a1.
Butthisseemstobecontrary
towhatAristotleholdsthat
theactualis
prior
tothe
potential
intime;videMet.0.8.
1049b18.
(7)Cf.IbnBaj.al-Sumj.\Fol.lOb:
(
8
)Cf.theAr.TextFol.I50a,Damascus,p.80.U3\J
s^SJL
U
J
al-Sama',Fol.35a:^&UJlj^^yj*U\^.)\j**)^^^
^^ISu
_cL-i!IJSU
j!j^Uw
^AzJI^Sj3/^
1JUJ\J
.. . .
SyiJlj
U
7i
iUr
Jo\J^A^S^HJlj
U
yb^
CfArist.Phys.viii,4.255a34-355.257b7;
IbnSlna,Shifa,Fol.196b8;
(9)Cf.Ar.TextFol144a,Damascus,p.
51.UUUS'
al-Sama%Fol,16d;j*^
1
^ji*^
1
^v-di332b :
U
t^iUJbJliU
JU-*3
^JaxJljJl%UAi
jc0dVl3
uufl^3r
J
^
3 http://islamsbooks.wordpress.com/

152. 146
1BNBAJJAH'SPSYCHOLOGY
Ibn
Bajjahexplains
thecauseofthechangethatoccursin
thefourcategoriesasfollows :"Theinvestigationhere
isaboutthefirstcausewhichinsofarasitisexistence is
calledchange. Butthefirstcauseinsofarasitis
formisnotone,norhasasingleexpression.Nowthe
categorieswhose definitions areaxiomaticarefour:
(a)substance,itsfirstbeing'generation', (b)quantity
havinggrowthasitsfirstbeing,anddiminutionbeing
suit-
abletonot-being thesehavecontraries, generation
opposingcorruption,andgrowthdiminishing (c)quality,
itscontrarybeingcalled'alteration*whoseneitherextreme
isfittertobecalled
'being'thantheother;and(d)move-
mentinspace,
i.e.locomotionwhichisthefittestforex-
istence,since itcontainsnothingthatcaneliminatethe
existenceofthebeing;
cf.al-Sama*,Fol.lOa:
Y3
6y^
3XJU^IAlj^^JJUu3JiXM3
fJjjjJI
ALVi
Cf.IbnBaj.al-Sama%Fol.29b: "*t-JoJaJ
3.3
Ar.TextFol.153a;Damascus,p.92.otfl^
u
-**
:
63^:3 ;
Zeller:Aristotle,vol.i,p.433,9.
(
n
)ForRelation
requirestwosubstratamoverandmoved,
whichmustbedifferentfromeachother;videIbn
Baj.
Fol.61a:
(
12
)Theinfinitiveis3tl3^,to
accompany,
seeDozy:Lexique,
i.
p.704;CfIbnBaj.al-Sama
',Fol.26a :jjUT
*
3 ^4?"^iyUZj3
u-il
'>*t http://islamsbooks.wordpress.com/

153. NOTES
147
Zeller :Aristotle, i.p.302foot,note
;
Arist.DeGen.etCor.i.7.324a9.
(
n
)Cf.Text,
supra,
Fol.143a,Damascus
p.45
('<)Cf,IbnBaj.al-Kawn,Fol.83a
;
J^
*
(
15
)Thisisbecausemotioncannotact
upon
thatwhich is
notdivisible ;cf.Ibn
Baj.Fol.25a :&^o^iV
p~fo
V^
(J^\uKHayawcinFol.96b
(
1fi
)Cf.IbnRushJ :Tafslr,ed.Bouyges,p.1637.
(
17
)Sinceourbeinginthesensethatweunderstand islike
ourbeinginthesensethatweseeandtouchseeingand
touchingbeingnoalteration ourbeinginthesensethat
weunderstand isnoalteration. ..Mancanusehisintellect
evenheis
deprivedofmovement,andwhen,forexample,
someofthemarein
deep
meditation theirsenses
stop
functioningandtheybecomeasiftheywere
asleep.
In
thisstateintelligence
is
apparent.Asshownsomewhere
else,intelligence
isnotintimeandsoithasnomotion.
ftistimewhichneeds itsexistence ;videIbn
Baj,
al-
Fol.38a : 3o-J^vaJ^\U^yT jj[*j^iU^^*3^
.IJUlJ
J5wj,lU^^j^^JJ'UiU
L-J li*
lyjXZu.1
1^
^U}V
(
1
)IbnBajjah
classifies
fc'
spiritualforms
"
(V^-V'j^O
in
fourkinds :
(1)Formsofthesphericalbodies,fL**
(2)
ActiveandAcquiredIntellect,J5*Hj
t
f(3)theimmattered
intelligibles,^V^1
(4)
theformsthatareinthefacultiesofthesoul,
i^iJl^yjs^^^t,
viz.thosethatareinthecommon
sense,inthefacultyofimaginationandinthefacultyof
recollection
;videTadbir,p.19.
(
l9
)Self-moving thingsarccomposedofbothmoverand
moved,andsothe
sphericalbody
issometimesregarded http://islamsbooks.wordpress.com/

154. IBNBAJJAH'SPSYCHOLOGY
tohavebeenmovedbynature,andsometimesbysoul ;
videal-Sama :Fol.54b :
j^X-'jJ3^JAfatJdj*
AJUU7
fat^Sf^y*
UJAAS17^iSfZ*?\*
^prfJI^c
Xr
j3
.
otSj
17
y^^Jtr
~*JI
j
JVfc
Fol.121a: &&3J^^'U-
.^J-'3
Fol.95b:
-
3
J!Ij*^<y^a^J'
U
J^*j3j~f
jJ
Cf.Zeller :Aristotle, i.
p.
477ft.note.
(
20
)ByMastfood*Ibn
Baj.means'theactualfood.
whichisalsocalled
*
thenearfood
'
andisthatwhichis
transformed intothesubstanceofthenutrient. Before
transformationfoodiscalled
*
the
potential
food
'
or'the
farfood'.Cf.IbnRushd :Talkhis,ed.AhwanKp.15,
Hyd.p.12
;alsoTextFol.144A,Damascus,p.
50.
(
21
)IbnBajjahseemstohavebeenfondofsymbols,heoften
triestodescribeawordby
itswrittenform.For
example ,hedescribestheword
<y^3jbysaying
:J-3
VyJ!^LJJ
JUo
^A
3^f>j?
ibiirloJA
;cf.Tadblr,p.
18.
(5
2
)Cf.AT.Text,Fol.144B,Damascus,p.
53.
(
2
Cf.Arist.DeAn.ii.4.416a11.
(
2
*)IbnBajjahdeniesquantitygrowth.The
piling
of
parts
upononeanotherisnogrowth,andsoquantity
liasno
soul.Cf.Arist.DeAn.ii.4.416a,2325.
(25)The
plant
takesnutrimentandpossesses
nutiitivesoul.
Hencetheydoubtwhetherthethingsbetween
plant
and
stonepossess
soulornot.Similarly,theydoubtwhether
things
likethespongeofthesea,whichcomeinbetween
plantandanimalandtakesharefromboth, possess
nutritivesoulornot
;seeIbn
Baj.,al-Nabat,Fol.113b :
liuX^dL-j5J3^i^v&
3eyUJ!
fag**
J^-^Jc-&J^3
Cf.Arist.Hist.Ani.1.487b9
;viii,
1.588b20.
SeeIbn
Baj.
:K.al-Nabat,ed.AsinPalacios.al-Andalus,
1940,whereIbnBajjah
alsomaintainsthatmanshould http://islamsbooks.wordpress.com/

155. NOTES
14Q
V*JlJ
^cyUJI^Aj3U^iAj
3J^YI^UJ
(July*
U!
k-yi^V tol^Jljjtf3
3*-r
6uv^i <>3
3*3Ua~3^jJuJl^cO
1^^
1^3
(27)Cf.IbnRushd :TalkhlsMaBa'dal-Tabi'ah,Hyderabad.
p.
71.seealsonote,
ii.9.
(28)
Cf.IbnBaj.FoLlOla :3(^3*^
ix^.
^1
c^U
J^^1Fol. 113b:o?*J\<j3&
W^3^*^-^
s
j'j*-J-**^
(j^aiJlL-ilxr^j
clUArU
^ic^49
ix*-i
J$"3
(
Juv*AXj
^^3
culjiJIclj^3
^cljJUl^JtJ
Arist.De.Gen.An.i.20.728a20
;726b1.
(
29
)Namely,themovingfacultywhichactsupon
thesubs-
tance
(i.e.food).
(30)
Cf.Ibn
Baj.Fol.92a :3
tCHI3XTyJl
.
^J^>JI-XJ^6^U3
Fol.9a :L-JU^J^^^
3^VI^UT^tff
f
^U\j^3^
3
Inal-Kawn,FoL86a,IbnBaj.explainsthatgeneration
takesplaceatthetimeofalteration ;andgeneration
is
eithersimpleorcompound. Bysimplegeneration,he
means,thechangeintoasimplebeing,andbycompound
generation themovementtowardsacompositebeing ;
te^3^XJU^yiJ^
^jfcUl63^-u
1uu
;ibid.Fol.
81a
NowIbnBaj.
asks :
"
whichkindofgeneration
isthe
generationofthenutritivesoul?".
Cf.Ar.Text.Fol.143B,Damascus,p.49:
JI
syJl,jUjdjjUlj
(
33
)IbnRusfedsays
:
*'
Themoverofthefarnutriment is
necessarilysomethingotherthanthenutritivesoul";vide
Talkhis,ed.Ahwani,p.15,Hyd.p.
12.
(34)
Cf.IbnBaj.Fol.lOla :r^
1
-^->d/JkljJU1
(35)
AsstatedbyAristotle,therearetwosetsofthinkers,one
assertingthatlikeisfedaswellasincreasedinamount http://islamsbooks.wordpress.com/

156. 150
IBNBAJJAH'SPSYCHOLOGY
bylike,theothermaintaining quitethe
opposite,
viz.
thatwhatfeedsandwhatisfedarccontrary
toeachother
(DeAnima,
ii.4.416a
30).
"
In
solvingthisproblem",
Aristotlefurthersays,"itmakesallthedifferencewhether
wemeanbyfoodthe
*
finished
*
orthe
*
raw
*
product.
Ifweusethewordfoodofboth,viz.ofthe
completelyundigestedandthecompletelydigestedmatter
wecan
justifyboththerivalaccountsof
it,takingfood
inthesenseof
undigested matter,
itisthe
contraryof
whatisfedbyit,taking
itasdigested
itislikewhatis
fedby
it.Consequently
itisclearthatinacertainsense
wemaysaythatboth
partiesare
right,bothwrong.
"
TheArabictranslationoftheDeAnimaascribedtoIshaqIbn
Hunaynand
publishedbyal-Ahwani,whichis
evidentlynot
atranslationbutacommentary,probably
writtenbefore
IshaqIbnHunayn,throws
light
inthisconcernasfollows :
"
Boththesetheoriesare
rightwithregardtodifferent
kindsoffood.Thisissobecause
'
food
'
isoftwokinds :
actualandpotential. Theactualfoodisthatwhich is
changed,transformedinto,andhasbecome likethenut-
rient
;thepotential
isthatwhich isnotso";seeAhwiini's
editionofTalkhlsK.al-Nafs li'IbnRushd,pp.143-144.
aPersiantranslationofthisworkisavailableintheBodl
Ous.95,Fol.41B52B. ThisMS.discussesfoodas
follows :Fol.45a17 :li
aL
Ite
ei>3*
*Z
*#3jub lj
ljU^
cJ^Tlie
<y
JOSUJtT
*jjoJU:J
5!
JL*J
Jjub'^licU
lie
5^**j>
A^tjU*T
pUL>3JL^UJU
oJu-^r5^*
&f\^^
cH6-9^^
\+~J3*j^65^*^3
t
J^UJcJL^T
I,i
tfs3ol
li*j
lyT
oJL^J
^J
Ji^U3cX^SJU5!j5yatfboJ^jU3
^3.*&\
5!o^JoJ^"13^
JSJT&^JCUT
^5!3^3^VI
-
jtU&!ji
jjjlju^
*T
Uj
*
^^6*^**
3
t^>^.
Ibn
Bajjahhowever,categoricallydeniesofanyinconsis-
tencybetweenthetwotheoriesandsaysthatthetheory
that
*
food
*
isfromthe
opposite
istrueofthe
potential
food,theother
theory
thatitisfromthelikeistrueofthe http://islamsbooks.wordpress.com/

157. NOTES 151
actualfood. Cf.Arist.DeGen,erCor.l.5.322a,5
sq.;
IbnRuskd ;Talkhis,ed.Ahwani,p.159.
(36)
Cf.IbnRushd :Talkhls,Maba'dal-Tabi'ah,Hyd.p.
55.
(37)
Cf.Ar.Textsupra,
Fol.143B,Damascus,p.
48.
(38)
Cf.Arist.DeAn.ii.4.416b1415.
(39)
Thissentence
explains
thesentenceon
p.33 :sy 3
l^iio^jJb^yis^y
l3t .-
*****Iff**IbnBajjahperhaps
meanstosaythatthemovingfaculty
isthesameas
generative facultywhichactsinthefoodandmakes
outoffoodanotherbody
likeitsownbody.Nowthis
bodyreproducedbythefacultyplays
thepartofa'form*
forthefaculty,andmoves ittocontinueitsexistence.
Cf.Arist.DeAn. ii.416b24
;'bll-14.
Cf.IbnBaj.FoL96a :i_T^*^
J'
*3
SJI
3c-OSJio^Vi y>
ii*3o
1^
181
**OJ&^
y?*cP 3
f-^^
alsoFol.96b
;
c-OSJUJu^loUJ3'
ju^J!J
U
J^J
Joe
L-Tr*^3
1^
.juJ^u
3!
(<
1
)ProbablyIbnBaj.
referstoFol.96b,seetheprevious
note.
(
42
)IbnBaj.obviously referstowhathehassaidinthe
beginningofthisbook,p.2
:^
*>k&**
u
!
-^f?
Cf.Arist.DeGen.etCor.ii.8.334b31sq.
()
Cf.IbnBaj.Fol.81b :
J
Arist.DeGen.etCor.i.cc.6-10.
InK.al-Hayawan, Fol.109b,Ibn
Baj.explains
that
whentwoelementsmeeteachothertheydonot
getmixed
together,butrequireathird
power
tomovethemand
makethemasinglething.Thisisnotpossiblebythe
movingfacultywhich iscalledcoldwhichcanonly
freezethemandmakethemtwolimitedthings.
Itis http://islamsbooks.wordpress.com/

158. 152
IfiNBAJJAH'SPSYCHOLOGY
*
heat
*
whichmixesthemfirstandthendistributesthem
amongthehomogeneouslimbs
;
j
3
U!3
to^lAx^J^
t
*~a*J
XjlgJU^JU ji^ljJSJJj3
(UUU
3^aUUJI^JyLr
SV3'U
u'V^O-
5
^I^JI
Cf.AristDeAn.ii.4.416b29
;'a9
;alsoIbnSina :
Shifa%FoU163a20i^V3VI
(^iUJI)j^yi
Oi^"jJl
o
f
r
!
^Jll^iuXj3
IbnRushd :Talkhls,ed.Ahwani,p.18,Hyd.p.
15.
()Cf.IbnBaj.
fol.98b :Usli^I3u
uTj*^^J^^Jp3
3
-Aj
j*jU
>x^3
jia.1
t
^J
^Ay^J
U****
c/'j
3
^3'
t*d^J
Fol.41a :^<J^y*^
^JI
^j3ol^l^yw
13*3
tt-T/**i
Cf.IbnRushd :Tah,ed,Ahwani,p.
16Hyd.p.
14.
Cf.Arist.DeGen.etCor.i.10.328b-1.
Arist.DeAn.ii.4.416b19-20
;alsoIbnSina,Sh'.fa,Fol.
162b9 :t^A-j3Juo3JUZjUJJL^1
JjiJI^j^j3uSUJIsyJU
^
<-U.
J
^3%
AilJotdU-
^tTl
sljJUl
JjlfJjl3
Ajl3
J
Xx.JaJIJiJI
^UPJ
Jj
kU^3J
clJAJI^J!
X^UJI
Us
JJbrXJ!^^
A**3
^Jl^U^
LJ!eXJ^jju
j,|fj,l3
Cf.IbnSina,Shifa',Fol.162b
3
t
oU:>j^U
XjjJ^xJIX^lc.^VcX^3<k&
^Vc-S^i3XoUJI
syJI^^L,
ei^^cljjUlp}^l^JUSyJioJA
U!
ft
yu,
34*!ic
jj^cljjUljy3-^J^^o
1V-^
X
d^
UJI
*3*tf^l
3 .cl^^JI^c
JJ
^j,J!ftjijkS^cljJ^J!^
AJ
V5-JG'3
*iS^ljJIJuJI?^U
aUjLJtl-.
3'
Cf.Arist.DeGen.etCor.i.5.322a16-33.
Cf.IbnBaj.al-Kawn,Fol.81a :*l*>^i
<&^^^VlolTUJ3
3Xr
j3
J!6JAcUaJ
^o^j
61A-J^
Arist.DeGen.etCor.i.c10, http://islamsbooks.wordpress.com/

159. NOTES 153
(52)Cf.Arist.DCGen.etCor.i.5.322a
23,
(53)Cf.Arist.DeGen.etCor. i.cc17-20,especially
i.
19.72651-2
;DeAn.ii4.415a29
;DeGen.An.ii.I.735
a16-19
;alsoIbnRushd :Talkhls,ed,Ahwani,p.
16.
Hyd.p.14
;
IbnSinasummarizes thefunctionsofthefacultiesof
nutrition,growthandgenerationasfollows :(Shifa\F
ol.
163a)
3
ReferringtoAristotleIbnBajjahsays(videFol.98b:
sy
liftUtAilj
J^ISj
^ytioJJ^
US*
jJ^JI^a^J!f>jl
^9Ja*j^1j^S^j^
XSLUI
syJI
thatthefacultythatgivesthesemenformisan
"
in-
tellectualfaculty*%ls&*sy 9whichcontainsthe
species
as
separated (frommatter). Itisclearthatwhat is
intheselienisexclusivelythe
power
ofthespecies
of
thegenerative individual. Butitisnotknownhow
doesthesemen
possess
thispower. Again,what is
thisspecies,andwhat isthenatureofitsbeing?
Forwhenthespecies,becomesan
*
actualmind
*
andthishappenswhenthe
species
isintherational
facultywecannotunderstand itssubstrata, since
itisnotconnectedwithitsorgan.IbnBajjah
also
saysthatmanisinawayincommonwiththeheavenly
bodies,sincemanresemblestheminsofarasthepower
hecontainsisanactualmind
(vide
Fol.107b :
yVIJ^
Moreover,heidentifiestheJ*^J&V
*
actualmind
*
withtheimmatteredformsasabstracted
frommatter
'
(vide,Text,infra,p.59).Heismore
precise
inhisletterwhichhewroteafterRisalatal-Wada
* http://islamsbooks.wordpress.com/

160. J54
IBNBAJJAH'SPSYCHOLOGY
(fol.
220b:
j'
wherehesays
'*
hencethespermand,inshort,theagent
ofthegenerativesoul Imean,thepsychicalwarmth,no
matterwhetheritisinthesemenorinairorinwater,
sincethespecies
isscatteredinallthese,anditcontains
the
species
ofthevegetativesoulremainasan
object
of
mind.Thesubstanceofthisagent
isa'DivineMind',
ashasbeenshownbyAristotleinthesixteenthbookof
thebookofAnimals
(cf.
Arist.DeGen.An.i.19.726b
15-24).Andsoitdoesnotneedanyothermover.**
ButAristotledoesnotpreciselysaythatthecauseof
generation
is'DivineMind'.Hesimplysays
:
"
...and
whateachofthemisactuallysuchisthesemenpoten-
tially,eitherinvirtueofitsownmassorbecauseithasa
certainpower
initself....".
Ibn
BajjahprobablytoesthelineofIbnSinawhosays:
"
Whenoursoulcomesoutfrom
potentiality
to
actuality
ina
singleintelligible
itbecomestheintelligibleanactua-
lityandso,theActiveIntellect,asitis,ora
partof
it,
becomesonewithit
(i.e.
thesoul) ;oran
impression
ofthoActiveIntellect is
represented
inthesoul.Now
ifthesoulbecomesonewiththeActiveIntellectasit
is,
then itbecomesanactualmindinallintelligibles." (see
HiscyUJbJontheDeAnimapublishedbyA.R.Badawi
underthetitle
*
Arista'Indal-Arab*,p.92).
ThesourceofIbnBajjahandalsoofIbnSinais
evidentlyinal-Farabiwhoholdsthattheagentthat
bringstheintelligiblesfrom
potentiality
toactuality
isan
essencewhosesubstance isactualmindandseparable
frommatter
(videArauAhlal-Madinat al-Fadila,ed.
Dieterici.
p.44.).Ibn
Baj.
asamatteroffactrefersto
al-Farabiwhenhesaysin
"
al-Ittisal
M
(publishedalong
withTalkblsK.al-Nafsli'ibnRushded.Ahwani,p.107), http://islamsbooks.wordpress.com/

161. NOTES
165
'
Sotheactualmindisthefirstmoverinmanabsolutely.
Anditisclearthattheactualmindisanactivepower
...Thereasoningfaculty
is
primarily
saidofthespherical
forminsofarasitreceives intellect,andissaidof
*
actualmind*.ItisthispowerwhichAbaNasrmeans
whenhedoubtsbysaying
:
*
Doesitexistinthechild,
butischangedbymoisture?ordoesitariseintheend?*'
ThistheoryofIbnBajjah
isalso
supportedbyIbn
al-Imamwhomakesaremarkonthemarginofhis
copyofIbnBajjah's
text :
'*
Thepowerwhichmakes
theformdeterminedinthe
species
isnota
power
inthe
bodybutisanactualmindandisseparable.
*'
S^e
alsoIbnRushd :Talkhis,ed,Ahwani,p.
7*Hyd.p.
5
;
alsoK.al-Nafs,ed.Ahwani
p.K8
;
itsPersiantrans.
Bodl.MS.Ous. 95.Fol.50b15:^&*y~\&^
(jl
dJ
3!
ljk*^^j
(
55
)IbnBajjahfurtherdifferentiatesbetweenthefunctionsof
thenutritiveandthegenerative facultiesbysayingthat
whenthenutritivefacultyactsinasuitablesubstanceto
generate
its
species
theforms
(i.e.
thegenerativefaculty)
movesandcausesthismovement.
ThisisinconformitywithAristotlewhosaysthatjust
asnutritionpreserves individuals, sodoesgeneration
perpetuate
the
species
;vide,DeAn.ii.415a29,
(56)Cf.IbnSum,Shifa,Fol.163a :
3
JI^ju^j
u,j
(
57
jAccording toIbn
Bajjah,unlikeart,forexample,
that
givesformtothewood,thefacultyofgenerationnot
onlyreproducessomething
likeitbutitisalsoconnected
withthebody.
(58)Aristotle,thoughdoesnotdenyspontaneousgeneration,
categoricallyrefutestheviewoftheearlyphilosophers
whoheldthatsomelivingthingsaroseoutofputrefac-
tion,sincehesaysthat
"
nothingcomesintobeingby
putrefying,butconcocting ;putrefaction
andthething http://islamsbooks.wordpress.com/

162. 156
IBNBAJJAH'SPSYCHOLOGY
putrefied
isonly
aresidueofthatwhichisconcocted
(cf.DeGenAn.iii.11.762a14and
15).
"
ButtheK.
al-NafsascribedtoIshaqanditsPersiantranslation
describethisviewinawayasifAristotleheld it
(see
ed.
Ahwani,p.173-'4) ;Fol.52a19:u
!
J3%^cr*
Fol.49a5
3
JtT
JUJI3
*.
jAuj^3
As
Ibn
BajjahandIbnRushd,however,statecategorically
thatsome
livingbeings,e.g.flies,bugsandthelike,come
intobeingfrom
putrefaction ;cf.Fol.98a:^I^JIj^titf
.
Xj^xJI&.tif3Jti\^3
.
l^-^UU3
IbnRushd,Talkhls, ed.Ahwani,p.
55.
Theirstatement is
obviouslybasedonwhatAristotlesays
inMeteorology, iv,
1.379b6,thatanimalsaregenerated
in
putrefyingbodies
;seealsoiv.1.379a16
;389b5.
(
59
)Aristotledefinesj^
,successive, as
"
thatwhich is
afterthebeginning (the
orderbeingdetermined by
positionorformorinsomeotherway)andhasnothing
ofthesameclassbetween itandthatwhichitsucceeds,
(Met.
1068b30
)'.
(6)
Ibn
Bajjah.speaks
of.-\jyiJ^llateron,seeAr.Text
p.
50.
(infra)
(*0
Cf.Ar.Text
supra,Fol.148A,Damascus
p.71,pp.
37--8.
(62)
Cf.Ibn
Baj.Fol.108b:
Cf.Arist.DeGen.Am.i.16.721b5
sq.
(
63
)IbnRusfedusesfUIinsteadofJ> ,cf.Talkhls,ed.
Ahwani,p.
19.
()
Ibid.
()Cf.Ibn
Bajja,
Fol.220b:^lJ3J
JU
^Jjl^ju.yV
SJJ^J! {JM\3
,
JLIU
IjJLJL"^^Jij^yiji3y*yuVIfJuJVj http://islamsbooks.wordpress.com/

163. CHAPTER III
DISCOURSEONTHEFACULTIESOFSENSE-PERCEPTION.
Inthis
chapter,
IbnBajjahexplains
themutualrelationof
'form*and'matter*,anddescribeswhathappenstomatterorform
whenoneisseparatedfromtheother.Matterisalwaysconnect-
edwithform,butwhenitisseparateandameresubstratum itis
capableofreceivingaformwhich,whenitcomesto
it,setsitinto
motion.Butalthoughmattercanpotentiallymoveandbeseparate
fromform,formcannotbe
separated
frommatterexceptbyacci-
dent.Hence,whenformisabstractedfrommatteritisnotentirely
separateandcontinues tohavesomesortofconnectionwith
matter thisconnectionhasbeendesignatedas'theconnection in
existence** sinceimmatteredformsareeither
perceivable
orimagi-
nable,whenimaginable theyarenotmaterialbutareimagesof
materialbeings.
Therearedifferentgrades
ofform:
(a)
formexisting
inmatter,
(b)formasexistingintheintellectbutrequiringamaterialsub-
stratum. Butanimmatteredformcannotbeseparatedfrom
matter,shiceitsrelationwithmatterisduetomatteritself,and
hence,solong
itisconnectedwithmatteritisintellect,andwhen
matterisabstracted itbecomesa
potential
intellect. Separation
is
ofdifferentgrades ev^rygradebeingcalledsoul,anda
spherical
faculty ase.g.sense-perception, imaginationandreasoning.
Sense-perception
iseitheractualor
potential.Whatis
poten-
tialcanonlybecomeactualwhenitischangedbysomething
else.
It,therefore, requiresamovertochange
itthismover isthe
sensible,themovedbeingthesenseorgan.
Thesensiblesorthenaturalaccidentsareoftwokinds :either
theyare
particular
tothenaturalbodiesorcommontothenatural
andtheartificialbodies
;-andtheyare,again,eithermoveror
moved.Theyarealwaysmovedtowardsthe
species,sinceamover
causesmotioninthemonly
insofarastheyare
particularspecies,
andnotbecausetheypossess
matter.
Everysentientbody
iscompositeandistheresultofamixture
ofdifferentelements. Thismixture isproducedbytheinnate http://islamsbooks.wordpress.com/

164. 158
IBNBAJJAM'SPSYCHOLOGY
heatandgivesrise,forexample,
tocondensationandrarefaction,
odour,flavourandcolours Butbesidesthesematerial states,
therearisecertainotherstates,suchasreproductionandspontane-
ousgeneration,whicharecausedby"Intellect"orsomeother
movers.
Assoonastheprocessofmixturebegins
theformbegins
to
bereceived-Motionand
reception
offormtakesplace
simultane-
ously ;andwhenthesoulattains
perfection
thereception
ofform
is
completed matterandformthusbecomeasinglewhole.But
whenformisseparatedfrommatter itexistsactually
asabstract
frommatter,butisnotthesameasitiswhenitisinthematter
andthisis
possibleonlywhenitisinthemind.
Sensation
is,therefore, transitory,buthowcana
separate
formbe
transitory,
sincetransitoriness isonlyduetomatter?The
answeristhis.Theterm'matter'isusedfor
'psychical faculty'
and
'corporeal
faculties'equivocally,andmatterheremeansonly
thereceptivity
offormthroughwhichabody
thathasafaculty
likethisissaidtobecomesentient.
The
facultyof
sense-perception is,therefore,a
capacity
inthe
senseorganthatbecomesaformofthethingperceived.
Buta
question
arises :If
perception
isinadifferentmatter
thenhowcanmatteractuallyexistwhen itislaotmatter !The
answer is
given
asfollows.That"apprehensions"
inasub-
stratumareidenticalwithitisclear,orelse"anapprehension"
wouldnotbe
particular.
Butitdoesnotfollowfromthisthat
formcannotexistasdifferentfrommatter,sincethematterof
'apprehension'*
is"the
receptivity
oftheformsofthe
apprehensi-
bles"onlyandiscalledmatterperprius
whilethematterofthe
apprehensible
iscalledperposterius.
Psychicalperception
isoftwokinds :sensationandimagi-
nation.Assaidbefore,sensation isbynatureprior
toimasination
forwhichit
supplies
thematter.
Inshort,sensation isacapacity
ofthebodywhich isacted
uponby
thesensible.Sincemovements aremany,sensationsare
alsomany,andbecausethesensiblesareeithercommonorparticu- http://islamsbooks.wordpress.com/

165. NOTES 159
(0Cf.Ar.Text,supra,FoL138B,Damascus,p.
20.
(
2
)Foreitherofthetwo,formandmatter, isnature.But
fonn ismoreapttobecallednaturethanmatter
;
cf.IbnBaj.al-Sama',Fol.8a:js^U!
^1)U^**\j 3
(3)
Cf.Ibn
Baj.,Fol.8a:
Sj^JI3wUI
;Fol.8b:
(
4
)Sincewheneverweshallassumeamatterthatpossesses
aformmattershallbedivisibleinmatterandform,and
thiswillcontinueadinfinitum. Thisimpliesthat'this
Verdigris', forexample,
willhaveanunlimitedmatter,
whichisabsurd. Hence,mattermustendata
place
where it iswithoutform
;seeIbnBaj.FoL7a:
Sj_^>33s^U
^Jl
3u-m2JU
(J3&
IJA3,1J^i^V^5-jUujJIIJA
J^3$^ tlil^^J\
Jtjj>
culS
J5
PS^U
^1
S
J3
J
-o
j^XiX^^JUx.Jo
Cf.Zeller :Aristotle,
i.
p.347.
(
5
)Mattercannotbeseparatedfromform.Thisisbecause
ifitis
separated
itcannotexistatall.Ifitexiststhen
itmustbesomethingwhichhasmatterandform :vide
IbnBaj.,Fol7a :6
!W
31*-&*3
o--J3
S->U<^*'i63^
:
6
1
Cf.Zeller,Aristotle,
i.349.
(6)
Cf.IbnRushd :TalkhTsMaBadal-Tabfah,p.71.
(
7
)IbnRuslidusesthephrase
JL-MXJ?andgivesthemeaning
of^JTas2UU***
,corporeal,
within brackets
;vide
Talkhis al-Nafs,ed,Ahwani, p.
74.Heexplains
in
TalkhlsMaBadal-Tabl'ah
p.549,thatmattersuffers
changeinsofarasitisapartofthechangeable, thatis,
when itis
specifically
definite,butinsofarasitis
matteritdoesnotsufferchange.
(
8
)Cf.Ibn
Baj.,FoL8b.ij3-J1*
3**y:5"J-*^o^(J^^
bS^i
3U.AJLC
J,3^Vr^'u^ http://islamsbooks.wordpress.com/

166. 160
IBNBAJJAH'SPSYCHOLOGY
Arist.Phys.
i.7.191a
10,
iv.2.209b10.
;
Plotinus,Ennead
(tr.Mackenna),
ii.
p.
182 :
(
. . .where
thereisdecaythereisadistinctionbetweenMatterand
Form.).
(
9
)SeeText,infra,Fol.150A,Damascus,p.
80.
Cf.Arist.Phys.
i.7.190b25;191a10;iii.6.207a25;
iv2.209b9.
(
13
)Sincetherewillbeno
'up*and'down*,therewillbeno
motion; cf.Ibn
Baj.
Fol.12a :i\
*$Vo^
:Ji-lVjjy
(11)Cf.Arist.Phys.
i.7.191a10.
(
12
)Asubstratum isindispensable, becausewithoutasubs-
tratumnocontrariescanexist;Cf.Arist.Phys.
i.7.191a
15
;alsoPlotinus,(Mack.),
ii.
p.
202.
(
13
)IbnBaj.
inFol.144bsaysthatifanythingcomestoit
itwillsetitinmotion
;(*fj*-^^jy*^j*
->j'j*j3u
1^
->)
(U)Mover isoftwokinds :not-homogeneous,
e.
g.,the
moverofthe
sphericalbodies,andhomogeneous. Cf.Ar.
Text
p.
59.also
p.
65.
(
15
JZellerinhisAristotle,
i.
p.342,says
:"Allbecomesthat
whichitcomestobeoutofits
opposite.Whatbecomes
warmmustbeforehavebeencold.**
(16)
Cf.Arist.Phys.
iv.9.217a22.
IbnBaj.furtherexplains
thatfirecannotbecoldbutin
sofarasitisfire,andnotinsofarasitisbody;videFol.
36a:J-.I&VjU\$\J*l&<jflA63^"o
(
!7
)Forexample,thebeginningandtheendofa
straight
linearecontrarytoeachother;videIbn
Baj.Fol.63a
Cf.Arist.Phys.
viii.8.264b14
sq.;IbnRughd:al-Sam%
Hyd.P61
Astraightlineis
incomplete
and
essentiallylimited. It
isonlycompletedbysomething else.
Similarly,a http://islamsbooks.wordpress.com/

167. NOTES
rectilinearmotionisimperfectandnotcomplete;
itis
completedbysomething contrarytomotion, viz.rest.
Hence,
ithastwoextremes startingpoint,finishing
point,andamiddle
point;videIbn
Baj.
t
Aic
j7jU-'^jpZ*
U!3
^Juljj
JJ.X**,
JUc
,jajUp.J-JI
kiJIj
l^**oUl3JLU
^c
X^xsU *J;u~JI
Xr^JItjOir3Fol.63a:
,ku,33^!3J3l
^...oj
5^1^3
Cf.Arist.Phys.,
viii.9.265a28.
Cf.Ibn
Baj.,Fol23a:*1>H
l
ForthetermsJJI,few,and/^t,many,areusedforwhat
isnumerical,andtheterms
^k^,greatand
/*>!,small,
forwhathascontiguity;videIbnBaj.Fol.38b:
alsoFol.39a:
JJV1Jc^cJ'/i-
Cf.Arist.Phys ,viii.8.264b34.
(
2l
)Forwhenmoverandmovedarebodies thenthe
movementofthemovedisnecessarilyunnatural.Now,if
eitherofthemisfirsttotheother,theneitherofthetwo
movestheother,butthemovermustexceedinpower,
asthatiswhy
itcausesmotion.Sincethemoversuffers
motionfromthemoved,
itgetstiredthroughmoving it,
forthereisdifferencebetweenthewearinessofthemover
duetosettingthemovedinmotionandtheweariness
whichitsuffersfromitself
;videIbnBaj.Fol.42a:
tV3'
iJlJJJ3
AT
6*J^ otf3cr^^ i^6*
Cf.F.Rahman:Avicenna*sPsychology,p.141,58.
(
22
)Cf.Ibn
Baj.,Fol.42a:6*au-Jl^u.1
toilo-J
(23)cf^Poltinus:Enneads. ii.(mack.),p.182-6.Platodoes
notseemtohavesaidsoinTimaeus. http://islamsbooks.wordpress.com/

168. 162
IBNBAJJAH'SPSYCHOLOGY
(2)Matter'snaturalinclination'orlonging
forformhasbeen
describedbyZellerinhisAristotle,
r
i.
p.
392.
(25)Cf.Arist.Met.o.ix.8.1050a15.
(26)Cf.Arist.Met.H.viii.1045b*21.
(27)Everything hasaninherentlonginginitsnature;
Ibn
Baj.Fol.54aV*}if^**>#
oi*
fr^&
Thatmatterownsanaturalinclinationorlongingfor
formhasbeenexplainedbyAristotle;cf.DeGeneetCor.
ii.10.336b4;Zeller:Arist.i.
p.
379.
;IbnRushd :
T<abiah,p.
136.
(
2
8)Cf.Aris.Met.K.xi.1060a20;107=b12;I07IaIo;
1042a-27.
(29)Formand
matter^arecorrelated,andthebeingofform
isthe
actualityofwhatis
potential."Matter",asZeller
explains,
"
isinitselforinits
capacity
thatwhereof
Actuality
isFrom;andconsequently Matterofitself
the
impliesForm. ...OntheotherhandFormisthatwhich
givescompleteness toMatterbyrealising
its
potential
capacities;
itistheEnergyorEntelechyofMatter."
(Arist.
i.
p.379).
(
3J
)Thatis,matterandfromaredifferentintheiressence
only,sincethematerialqua
material ismere
potentiality
whichhasnotyetinanyrespectarrivedat
'actuality.'
(31)Matterdoesnotatallexistasseparatedfromform.Itis
alwaysconnectedwithit;anditsbeingincontactwitha
formisnochange,sincematter,inassuming
aform,
sufferseithergenerationordestruction.Cf.Text,supra,
NoteNo.9.
p.
42
;Zeller,Arist.i.
p.
382.
(32)
Cf.Text,infra,Fol.149B,Damascus, p.
79
(
33
)Matterthrough
itsrelationwiththefirstfromimitates
thatwhich isactual,andsoitmovesandassumes
anotherform.Thisisbecause'matter* isnotatalla
thing
in
actuality,andisnecessary forittobea
'thing*
whenmovestobeconnectedwithanotherform.Cf.Text,
Fol152B,Damascus,p.90*
alsoArist.DeGen.EtCor.ii.9.335b.17;b30;Zeller:
Arist. i.383. http://islamsbooks.wordpress.com/

169. NOTES 163
(
34
)Formor
actuality
isatrest,
since itdoesnotsuffer
motion,butceasestobeandcomestobewithout
sufferingchangeinitsessenceeitherbybecomingorby
decaying
:videIbnBaj,
Fol.221a3:U
o&V
l
*
71^
j***V
ta-y3r^"
J.'vJ'y^J
V\4V
j>U*V3
Cf.Arist.Phys.v.I.224b25.
(35)Cf.Text,Fol.153A:*lj*ScylS^^3,Damascus,p.92,
(36)Seenote34
(c.iii.)
Jbn
Bajjahexplainsthatformhasnomotion,because
itisnobodies,andifitsuffers,
itdoessoaccidentally,
suchaswhenagrammarianmoves,theysay,"grammar
is
moving"; cf.Fol.221a:ci>-~J
V^sy^ff^Sj^Jl
Oi*3
lit^_ff*Z*
Ail
jsBill
^J
JUjUS"
^yJlJ
JLXT
J9
J
JjlJo
(37)Thattheexistentisdividedinto*jljJ
*
essential,and^
accidental,
isalsoevidentfromthefollowing:fol.220b:
()Cf.Arist.Phys.vii.I.242.b24.
(39)Cf.Text,Fol.149A,Damascus,p.76.
p.
58.2.
(
40
)IbnBajjah obviously refers toPhys.VIIIandthe
sixteenthbookofAnimals,but
'continuity*, sofar
asIhaveunderstood,hasnotbeendiscussedbyAristotle
ineither
place
inthewayIbn
Baj.hasdealtwithhere.
TheonlythingwhichAristotlesaysinPhys.VIIIand
onwhich,probably,
IbnBajjahhasbasedhistheory
is
"everythingthatis
essentially inmotioniscontinuous'*
(5.257bI).SeealsoPhys.in.I.200b7wherehesays,
"Nowmotionis
supposedtobelongtotheclassofthings
whichare
continuous";ibidiv.II.218bIIv.3.227a10;
vi.2.232b24.Forhisreference tothebookof
AnimalsseeDerPortibusAnimalium,
ii.9.654b14.in
hisal-Sama*
(fol.
64
a),towardstheendoftheeighth
book,Ibn
Baj.speaksofthe
eternityoftheexistenceof
thethingmovedbytheFirstMover.Hefurtherdescribes
thatthecauseofitseternity
isitsconnectionwithits http://islamsbooks.wordpress.com/

170. 164
IBNBAJJAH'SPSYCHOLOGY
principle,whichistheFirstandaccompanies
itinexis-
tenceeternally,
sinceHeisinitandhasconnectionwith
it;J
Ljb
TheArabphilosophers usually
refertothetwotreatises
ofAristotle,
viz.DeCaeloandDeMundo,askitab
al-Sama*wa*l-'Alam.
(<
2
)Cf.Arist.DeCae. iii.I.298a30;DeMun.2.391b9.
(
43
)Ibn
Baj.obviously referstothe
passage
ofRisala
Fi*l-'Aql,(ed.Bouyges,p.30)whereinal-Farabi raises
thisquestion
"
IftheformsthatareintheActualInte-
llectandare
separated
frommattercanexistwithout
matter,thenwhat isthenecessityofassumingthem
tobeinmatter?And,howdotheydescendfromso
perfect
abeingtoanimperfectbeing?"Al-Farabi tries
toanswerthisquestionandsuggests
'*
Someonemay
answer :thisisbeingdonesoonlytomakematter
per-
fectinitsbeing."Buthe,lateron,adds,"thisimplies
thatformhascomeintobeing
forthesakeofmatter
only thisiscontrarytowhatAristotleholds."Now
whatIbn
Baj.claimstohavemadeclearhere isthat,
sincecause,
insofarasitisanend, isan
entelechy,
it
necessarily
existsinasubstratum,fortheelementsfor
whichithascometobearealsoinasubstratum. So
theexistenceofformsinasubstratum isthecauseofthe
being
oftheelements inasubstratum, elementsand
formsbeing
calledbodiespetprius
et
posterius.
(
44
)IbnBaj.hasneverclearlysaid,inthisbook,thatmatter
existsforthesakeofform,butwhathesaid
concerning
therelationofmatterandformonFol.164B,Damascus,
p.64,maybequoted
tosupport
thisview. Aristotle is
alsonot
precise
inthisconcern
;cf.
Phys.
iii.7.207
;
7.I91a10
;9.192a22.
(
45
)ThisisevidentlyunderstoodfromwhatIbn
Baj.says,
'*
thesoulsoftheanimalprecede
intimethesubstances http://islamsbooks.wordpress.com/

171. NOTES 165
thatare
intelligible
interm,andtheintelligiblesubs-
tancesaremostsuitableforthisterm
;'*(fol.
221a9 :
3
(
6
)Cf.zeller :Arist.ii.
p.
338.5.
(<?)
Cf.AristDeAn.i.1.403a16.
()Cf.Arist.Met.viii.6.ch.28.1024b3
;Zel. :Aris.i.
p.
220ft.
Cf.Zeller :Arist. i.
p.351.
Ibn
Baj.
referstothefollowingpassage
ofal-Farabi's
Risala
fi'J-'Aql,cd.Bouyges, p.
17 :
i
This
passageobviously indicatesthatthe
**
intelligible
being
"
isdifferentfromthematerialbeing.IbnBaj.
makesthemattermoreclearwhenhedescribesthatthe
commonsensedoesnotexistinitself,butafterhaving
beenperceived
itbecomesadefinitethingandanex-
istentoftheuniverse
;(cf.
fol.220b :
^Jl^^
USI!:>U
JlJl
C
1
)Cf.Text,FoL153A,Damascus,p
92.
(52)Cf.Arist.Met.1010a15 ;Phys.
viii.3.253b9sqq.
(53)
Cf.Text,Fol.MSA,Damascus,pp.70&71.
(54)
Differentgradesofexistencehaveelaboratelybeendiscus^
sedbyIbnal-Sidal-Batalyawsi,
afriendandcontem-
porary
ofIbnBaj.,
inhisKitubal-Hada'iq ?intheend
ofhisdiscussionhementions"thefarandthenear
gradesofexistence**, videal-Andalus, vol.v.1940,
p.64.5
(55)
Cf.Arist.Phys.
iii.4.204b32.
(56)SeenoteCh.ii.54. http://islamsbooks.wordpress.com/

172. IBNBAJJAH'SPSYCHOLOGY
(57)
As
explainedbyIbnal-SldinhisHada'iq(al-Andalus.
vol.v.1940
p.
65.8)thefirstexistentgeneratedbyGod
isthenineexistentscalledal-Thawani(thesecondary
beings)and"theintellectabstractedfrommatter".These
arefollowedinexistencebythe
c
intellect
*
entrusted to
withtheworldoftheelementsandiscalled
"
TheActive
Intellect
'*,likethethawani, itisabstractedfrommatter
andhasbeenregardedasthetenthstage
(58)cf.IbnBaj.
fol.54a:
ijffol^J>jjUT*M
6!^lUj
(59)That
is,thisfacultyof
sense-perception
doesnotorigin-
atebynecessity,butsensationandimagination originate
forthesakeofthereasoningfaculty.
(60)Cf.IbnRushd :T.al-Nafs,ed.Ahwani,p.
73.16.Hyd,
p.
67.
(
61
)Cf.Text,infra,Fol.164A,Damascus, p.145.
(
62
jCf.Textsupra,Fol.147B,Damascus,p.
69.
()
Cf.Arist.DeAn. ii.5.417a6;417a12
,
*
22sqq ;
alsoIbnRusfed
:Talkhlsual-Nafs,ed.Ahwani,p.
20.2,
Hyd.17.
(<")
Cf.Arist.De-An. ii.5.417a30
;b19,30
;418a1;
IbnRushd,Nafs.
p.20.
(65)
Cf.IbnRushd,Nafs,Ahwani,p.25Hyd.p.
22.10.
(66)
SeeText
supra,
Fol.143A,Damascus,p.
45.note6
(ch.II).
(67)Cf.Arist.DeAn.ii.5.416b33
;DeSomno. i.454a9.
(68)
SeeText,Fol.147B,Damascus,p.
69.
(69)
SeeText,Fol.146A&B,Damascus,pp.63,64,
Cf.IbnRushd,T.al-Nafs,Ahwani.
p.
21.
2,Hyd.p.
17*
18.
(TO)
Cf.IbnRushd, p.
73.
16,Hyd.p.
68.
19.
(71)
Ibid p.74.1,Hyd.p.69
5.
SeeText,Fol.146B,Damascus,p.65, http://islamsbooks.wordpress.com/

173. NOTES 167
(
7J
)This
specificformwhichmovesthespeciesis.asdes-
cribedbyIbnBaj.inTadblr,p.68,callednatureorthe
like.Fora
thirstyperson,
forexample,
findsinhissoul
a
spiritualformofwater,andahungryman,
thatoffood,
andsoon.Thatwhichislikenature,
e.g.thelover
findstheformofthebeloved.
(
74
)SeeText,FoL146B,Damascus,p.
64.
(75)
cf.Text,Fol.147B&153A,Damascus,pp.70and95,
respectively.
(76)AsimilarargumenthasbeenusedbyIbnBaj.
forthe
problemwhether spiritual
forms
'
canexist
separately
frombodies.Heholdsthattheycannotexistassepar-
able,otherwisemanyabsurditieswould followone
oftheir istheexistenceofthedefiniteindividuals
beforetheirexistence, seefol.221a&b
3UU^I
Jjj^iO
1U
<J^
]^
rJ***!
3
tju-
tr
u.i
ti^y
3*3..Sj**T
c^V^**t^ilcX^3
jj-{JO
J-J?
(
7
CF.Zellsr :Arist.ii.
p.
58.6;(De
An.ii.5.init.)
(78)
Cf.Arist.DeAn.ii.5.416b33
;417a13.
(79)
Cf.Arist.DeMotu.703a25
;DeCaelo.269a2,29.
IbnBaj.Fol.94b :^^'J
<^U5k~VI ***^J^
Cf.IbnBaj.Fol.93b:
u-Vi^
1^^'-5
tJ^VI
s^UI38j3**J6-3*
^A
3OM^u->^
r
j
:JI^JUJI3
t
'
UJUU3J*yi3JUJ|TcyUJI^!j*l3
(8
1
)Cf.Arist.DeGen.etCor.i.5.322a32.
Inal-'Atharfol.68
b,
IbnBaj.,however,explains
that
allthatiscompound
iscomposedofthefourelements.
Composition takesplacesometimesbywayof3jW
(exceeding
intoeachother)andsometimesbywayof>
mixing,
: http://islamsbooks.wordpress.com/

174. 168
IBNBAJJAH'SPSYCHOLOGY
(82)
Cf.Arist.DeGen.etCor.i.6.322b10.
(3)
Cf.Arist.ibid.
;
i.10.328b15-25.
()
Cf.Arist.Metco.iv.2.379b12
;
'
25-30 ;380a5,
11
sq.
(85)
Cf.Arist.Meteo.iv.2.379b8.
(8<0
Cf.IbnBaj.Fol.82b :#>&
6
**3
Cf.Arist.DeGen.,etCor.i.6.322b22sq;10.327b
23sq.
(
87
)Ibn
Baj.
differentiatesbetweentheterms&jK>generation,
and
jrLf*-l,mixing,Generation iscausedeitherbyone
elementorbymanyelements,andthatbydecomposing
the
capacityofthatelementorofeither. Inmixing,
however,thepowersoftheelementsremainin
actuality
but
fbecausetheirextremes
havingbeendecomposed,
theydevelop
intoanintermediarypowerwhichmixes
themas
longastheyareinmutualcontact. Thusthey
producedanewbeing,adifferentform,ormanyforms
corresponding tothedifferentsortsofcombinationand
alteration followedbydifferentkindsofgeneration ;
videFol.76b:u2kJ6-
u3^UMj03^'v
1^
J
^jOi3^3
5^l
^IzTJjjUT
^^3cyLl^JI cnJ^J!i!U1
3
UbU,JJS3^ia-u^X.T^syl$J
(
8S
)Cf.Arist.Meteo.iii.6.378a18
sq.
(
w
)SeeText,Fol.152B,Damascus, p.91.
(
90
)Cf.Arist.Meteo.iv.10,388a13
sq.
C
1
)Cf.Arist.Ibid.i.397b5.
(*
2
)See
Text,Fol.147B,Damascus,69
;p.Arist.Met.ix.
1050a15.
(
93
)Formatterineverybodynecessarilyneedsaformforits
existence :videText,Fol.147
B,Damascus,p.68. http://islamsbooks.wordpress.com/

175. NOTES
169
(
w
)Formthussufferschangenecessarilyby
accident
;vide
Text,Fol.147B,Damascus,p.
68.
C
5
)Formatteritselfistheessenceorsubstratumofthe
form.
(
96
)Thesematerialstateshaveobviouslybeenalludedtoby
Aristotleinthe
following
:Meteo.iv.2.379b12:
"
the
concoction isduetoheat ;its
species
are
ripening,
boil-
ing,broiling
...";ibid,
*
25:
"
Insomecasesofconcoc-
tiontheendoftheprocess
isthenatureofthething
nature,that
is,inthesenseoftheformalcauseand
essence,
.
. .
tf
.
(
97
)Aristotlenowhere inPhys.VIIIsaysthatthemover
cannotbewithoutcircularmovement.Butheestablishes
aninfinitemotionthatis
singleandcontinuous, and
maintainsthatthismotionis
rotatorymotion;seePhys.
VIII,p.
8.
Referringtothecontinuous motionIbn
Baj.
inhiscommentaryontheeighthchapterofthePhysics,
fol.63
b,explains
thatsomesortofthismotion isavail-
ableintheheavenlymotion,andthatthismotionis
accidentalandiscausedbysomethingelse
;
!VIJyb^
3LuUIXJUUI.i*
J
Cf.Arist.DeCaelo.i.2.269a7.
Cf.Arist.Metco.iv.2.379b18.
Cf.Arist.DeGen.An.ii.3736b22
sq.;737a9
;Phys.
vii3.247bI;DeAn.i.3.407a33.
Otherwise,matter is
"
merelyunrealisedform,inthe
potentiality
ofwhichform isthe
actuality,seeZeller :
Aristii.
p.339.
Text,Fol.149B,Damascus,p.
79.
"Change",IbnBaj.says,
"
isalwaysfollowedbychange,
since'this
change',for
instance,descendsonthesup-
posedchange
fol.64a:
jJ&l
li*Jj^ii#&
***z+~
fol.57a:^1
c&ia-:fJlfeCf.Arist.
Phys.
viii2.252b9. http://islamsbooks.wordpress.com/

176. 170
IBNBAJJAH'SPSYCHOLOGY
(103)
Arist.sayseverythingthatchangesmustbedivisible ;
seePhys.
vi.4.234b10.
(104)
cf.Text,Fol.147B,Damascus,p.
70.
05)SeeText,Fol.149A,Damascus,p.
76.
(106)
SeeText,Fol.143A,Damascus,p.
45.
SeeText,Fol.146A,and150B,Damascus,p.
63&
83,respectively.
SeeText,Fol.150B,Damascus,p.
83.
(
109
)IbnSlna,howeverdescribesthedistinctionbetween\,y
j!
and
j*J\
asfollows :(S^i^\
Fol.182bII)
wWIo^
ofj
(
u
o)IbnSlnaexplainsapprehension precisely
asfollows:
'
Itseemsthateveryapprehension
isto
grasp
theform
ofthe
apprehensible
inacertainmanner.Nowifappre-
hension isconcernedwithamaterialthing,thenitis
tograsp
itsform
separately
frommatter. Butthe
kindsof
separation
arevariousandofdifferentgrades.
Fortheimmatteredform,duetoitsmatter,
suffersstates
andattributesthatessentiallydonotbelongtotheform
insofarasitis'thatdefiniteform*.Sometimes, there-
fore,formis
separated
frommatterbutremainsincon-
tactwithallorsomeoftheseconditions ;sometimes it
is
completelyseparated
thisissobyseparating
form
frommatteraswellasfromtheattributesthatit
acquiresthroughthematter.SeeShlfa,Fol.I63b9:
3
t
6b
(in)Thatis,things
arefromthemoverortheyarecausedby
themover.IbnBaj.perhaps
referstowhathehassaid
thattheartproceeds
fromthemover
(cf.Text,Fol.139A), http://islamsbooks.wordpress.com/

177. NOTES
171
ortowhathehas
explained
aboutthefunctionofthe
movingfacultythatitmakesessentiallysomethingfrom
itsown
species
andaccidentallysomethingelse
(cf.Text,
Fol.144B,Damascus,p.53),however, ineithercase
thingsarecausedbythemovingfaculty.Butinthisbook
heneversays
insomanywordsthatthingsarecausedby
themover.
(
112
)ObviouslyIbnBajjah
referstothebeginningofthis
chapter
whereheexplains
thatmatterisactually
neither
separa-
ablefromform,norcanforminadefinitebodybe
actuallyseparatedfrommatter
(cf.Text,Fol.14oA).
(
ll
*)Cf.Text,FoL143A,Damascus,p.
44.
(
114
)Inthe
philosophical terminology Rahani*anadjective
fromRnh,indicatessubstancesthatare,therefore,forms
ofbodiesandnotbodies
;thistermisnotpureArabic
andhascomeintouseinArabicina
groupofwords
thatisusedagainsttheusualform,sinceaccordingto
theArabicsyntaxtheusualform,wouldbeRuhl
;cf.
Tadblred.Asin,p.
18.
IbnRushddescribes 'sensitiveforms*asdivisiblewith
thedivisionofthematter,inthesensethatthrough
it
'themixingforms'aredivided,andhence,theycan
receivetocontrariestogether,thesmallandthe
bigin
oneandthesamestate
;seeT.al-Nafs,ed.Ahwani,
p.
74.6Hyd.p.
69.10.
Seenote18,ChapterIV.
(H7)
Cf.Arist.Phys.,
vi.4234b10.
(H8)
Cf.Arist.DEAn.,
ii.7.418a15
sq.;1'bnRushd :T.al-
Nafs,p.27,Hydp.
23.
(iw)
Cf.Arist.DeGen.An.i.23.731a30.
sq.
(120)SeeText,FoL150A,Damascus,p.
80. http://islamsbooks.wordpress.com/

178. CHAPTERIV
DISCOURSEONSIGHT
InthischapterIbnBajjahdescribesthesoulasthefirst
entelechyanddesignatesvisionasthefirstentelechyoftheeye.
Thesoulofvisionislocatedinthevitreoushumourinthe
eyeandperceivescolour,itsfirstsensible.
Colourcanbeperceivedonlythroughthemediumofair
whichservestheeyethroughlightalone,forindarknesscolour
exists
potentially
Thatwhichgiveslight
isilluminatingperprius
etposterius-per
prius
as
e.g.thesunandfire,perposteriusas
e.g.themoonand
transparent
bodies.Light
isthesensation intheaircausedby
the
presence
ofabody,anditmakesthetransparentbody
visible.
Thus,theilluminating hasarelationand
position
tothe
transparent,
eachpartoftheilluminatinghavingarelationto
each
part
ofthetransparent.
Colourmovesthetransparentonlyinsofarasitisreceived.
Sincecolourpossessesshape,sightperceivesshape,lengthandall
thatisnecessary
forcolour.Ascausesareeitheressentialor
accidental,theobjectsofvisionareeitheressential oraccidental.
(1)SeeAr.Text,Fol.139B,140A,Damascus,p.
28.
(
2
)Aristotleexplains
thateverything
issaidtobewhat it
really
isinvirtue
primarilyof itsform,andonly
secondarilyinvirtueofitsmatter ;cf.DeAn. ii.2.414
a9-13;alsoseenote38(Chap.I).
(
3
)Forironper
seisnotdiaphanous.
Itbecomesmirror
only
afterbeingpolished.
(*)
Thatanembryohasvegetative soulisclearfromthe
followingwordsofIbnBaj.(Fol.216b/Risalatal-Ittisal,
Al-Andalus,vol.vii.1942
p.12) ;&ti\oMJ
*
(5)SeeAr.Text,Fol.155A,Damascus,p.99.
(6)
Cf.Arist.Meteo. iv.12.390a10
;DeAn.ii.1.412b
12-21
;8.420b1
;DeGen.Anim.ii.1.735a8. http://islamsbooks.wordpress.com/

179. NOTES 173
IbnBaj.perhapsrightlyassignsthefacultyofvisionto
thevitreoushumourinasmuchasthevitreoushumourhas
beenregardedbyGreekPhysicians
astheorganofvision
(seeMeyerhof
:TentreatisesontheEyeascribedto
HunaynIbnIshaq,p.120,Xo-M*ij*j"J>
3^M^3
IbnSlnalocatesthisfacultyintheconcavenerve(see
F.Rahman :Avicenna'sPsychology(MS.),p.
6
;also
Shifa,Bodl.Poc.125,fol.160b:V^-sy^
j
J
ButHunaynexplains,
thecapacityofvisionflows
fromthebrainthroughtheconcavenerve
;
cf.^\^J^
-L*^v-**^' us**'J
c^V^ed,Meyerhofunderthetitle
4
TentreatisesontheEyeofHunayn,p.120 :
()Cf.Arist.DsAn.ii.7.419a13
;11.423b20.
(
9
)Aristotledoesnotsaythatairservestheeye,buthesays
thatairandwateraretransparentbecausetheycontain
acertainsubstance theactivityofthissubstancebeing
light.Light
isasitwerethepropercolourofwhatis
transparent. Cf.DeAn.ii.7.418b1-12.
(
lo
)Aristotledescribesthearisingofavarietyofcolours
whenthesunisbeheldthroughfogorcloudofsmoke,
asthoughinitselfit
appears
whitebuttakesacrimson
hue
;cf.DeSensu,3.440a7.
IbnRushdisveryneartoIbnBaj.
inhisexpression ;cf.
T.K.al-Nafs,ed.Ahwani,p.33,Hyd.p.29.
(
u
)IbnRushdobviouslyfollowsIbnBaj.
individingthe
illuminantintotwo,perpriuselposterius ;cf.T.K.al-
Nafs,ed.Ahwani,p.31,Hyd.p.
27.Aristotle,however,
isnotclearaboutthisdivision,butreferstotheinflu-
enceoffireor
**
somethingresembling
'
theuppermost
body*
*'.
Perhaps
this
'*
uppermostbody
**
hasbeenex-
pressedbyIbnRushdinthephrase^Vj^^l,and,as
quotedbyAhwaniinhisft.note,byThomasAcquinas
as
"corpori
coelesti".IbnBajjahmakesthisexpression
quite
clearwhenheusest^**-^';cf.DeAn.ii.7.418b12. http://islamsbooks.wordpress.com/

180. 174
IBNBAJJAH
f
SPSYCHOLOGY
(
t2
)Cf.Arist.DeAn. ii.7.419a3.InhisexpressionIbn
Rushd is
veryneartoIbn
Baj.,
seeT.K.al-Nafs,ed.
Ahwani,p.31,Hyd.27.
(U)Cf.Arist.DeAn.ii.7.419a1-5;IbnRushd :T.Nafs,ed.
Ahwani,p.32,Hyd.27.
(
l
<)Aristotlediscussesthecausesof
*
Shooting-stars\the
phenomena
ofcombustion,andthenatureofcomets
andthemilky-way
*
inMeteorology,
i.5-6.342b22sq.
()Cf.Arist.DeGen.An.iii.11.761b20.
(
16
)Thishemistichbelongstoa
panegyriccomposedbyAba
Nuwasin
praise
ofthefamousbermekidevizirJa'far
IbnYahya.The
complete
verseisasfollows :
jjUbJLJI^U
Ajfc-#Ajj^cJU^jJiyjyi,_rtt
seeK.al-Wuzara*wal-KuttabbyAbaAbdullahMuham-
madIbnAbdrus al-Jahshayari,ed.Mustafaal-Saqqa,
Ibrahimal-AbyariandAbdulHafizChalbi,1938,Egypt.
p.
215.
(*7)ProbablyaworkofIbnBajjahonMathematics
apparently
lost.
IbnBajjah
triesto
explainhisphrasejs&g^inSama',Fol.
29b.
"
thechangethatoccursin
'
relations
*
isnot
change,butisa
necessaryconsequenceofchange,and
hence,
itexistsinthe
*
now
*
;andsimilarisits
passing
away";i_&i*"j6^Jo^
(
l
')Theterra6^^,accordingtoIbn
Bajjahmeanstheendof
motion
;cf.fol.29a:
XTy^iC5
au^^JJI^VIJ
.Butit
alsoindicateestheendofrestandthe
beginningof
motion,ortheendofmotionandthe
beginningofrest
;
videfol.29b:
ThisisobviouslybasedontheAristotelianstatementthat
thepositionsandthecharacterofthemotionofani-
malsare
'
abnormal
'
;seePhys.
viii.4.254b23. http://islamsbooks.wordpress.com/

181. NOTES
175
(
21
)Ibn
Bajjahperhapsreferstosomeofhis
independent
dis-
courseonthereflectionoflightwhichislost.Hedoes
notdiscussthis
problem
inK.al-Nafs.
(
M
)Cf.Arist.DeSensuiii.440b1-18
;439b11
;DeAn.
ii.7.419a14.
(
M
)Arist.referstoDemocritus*viewinhisDeAn.ii.7.419a15.
()Arist.DeAn.ii.7.419a9.
()Ibid;419a21
;alsoText,Fol.155B,Damascus,p.
102.
(26)u^JIpluralof
tejJ',mirror.
(
2
Cf.Ar.Text,Fol.154A,Damascus,p.
97. http://islamsbooks.wordpress.com/

182. CHAPTERV
DISCOURSEONHEARING
Thefacultyofhearing
istheentelechyofthesenseofhearing
anditsfunction istoapprehend
thereverberating impression
causedintheairbythe
impact
oftwobodiesmutuallyimpinging
uponeachother.Thisbeingso,theimpingingbodiesmustbe
hardenoughtoproducesound.
Whentheairintheear-holereverberatesimmensely somuch
sothatthesoundcausedbyoneimpact
lastslong
tillthenext
impacttakes
place,
thesoundturnsintoamusicalnote.
Sinceairisthefirst
recipientofsound,theimpingingandthe
impinged
bodiesare
perceivedaccidentally, andhence,error
occursinthissense.
Somebodiesproducesound thesebodiespossess
souland
anorganformakingsound andsomedonotproducesoundand
possess
nosoul.
Sincesense-perception concerns"theform"ofthesensible,
thesenseofhearingconcernstheformthatisinairandwater
anddoesnotcareforshape,andthelike,thatdoesnotconstitute
sound.
(!)Sound,accordingtoAristotle,maymeaneither(a)actual
or
(b)potentialsound. Actualsoundisgeneratedbyan
impact,andsotheremustbeabodyimpinging
anda
bodyimpingedupon
;whatsoundsdoessobystriking
againstsomethingelse;cf.Arist.DeAn.ii.8.419b5-13.
(
2
)Theequivalentof*-*!*->inthisconcernisnotfoundinthe
worksofAristotlewho,however, says,"notallbodies
canbyimpactononeanotherproducesound;impacton
woolmakesnosound,whilethe
impactonbronzeorany
bodywhichissmoothandhollowdoes'*.Cf.DeAn. ii.
8.419b14-15.
(')Cf.Arist.DeAn.8,419b23;IbnRushd:T.al-Nafs,
Ahwani,p.35.
()Cf.Arist.DeAn.ii.8.419b18-20. http://islamsbooks.wordpress.com/

183. NOTES 177
(*)
i.e.soundisanimpression
whichissetinmotionbythe
theairinwhichtheimpression
takes
place.
(<9Cf.Arist.DeAn.ii.8.419b26;420a4.
(
7
)InhisKitabal-NafsIbnBaj.doesnotpreciselysaythat
theeyecommitsmistakes.
(8)Arist.DeAn.
ii,
8.420b5.
(
9
)Aristotlementions thesoundcausedaccidentallyby
saying:
**
Thefish,likethoseintheAchelous,whichaie
saidtohavevoice,reallymakethesoundswiththeir
gills
orsomesimilarorgan",(DeAn.ii.8.420b11).
IbnBajjahseemstohavedifferedfromAristotlewhenhe
explains
thatthesoundmadebysuchanimalascricket
isduetothecomingoutofthe air.Nevertheless, he
agreeswithAristotleinsofaras
respiration
isconcerned,
inasmuchas'breathingout*
prerequisites'breathing in*.
Cf.Arist.DeAn.ii.8.420b15;alsoHist.An.iv.9,
535a27-536b24,wherethecricketorcicadahasbeen
mentioned.IbnRushd followsIbnBajjah
;seeT.
al-Nafs,Ahwani,p.38. http://islamsbooks.wordpress.com/

184. CHAPTERVI
DISCOURSEONSMELL
Thesenseofsmell islocatedinthenose;anditapprehends
the"form"ofthe
objectofsmell.
Thefirst
objectofsmellisodourwhichisessentially
inevery
mixedbody.
Thissenseisstrongintheanimalsandweakinman.Those
animalsthat
possesslungsdonotsmellunlesstheybreathe,for
thissensehasacoveringwhichiswithdrawnwhen"inhaling"
takes
place.
Since"mixing"prerequisites "broiling'*whichiscausedby
coil-naturalheatwhenitactsinmoistanddrybodies,smell
prere-
quisitesasecondmixing
incourseofwhichthewetwashesthe
qualitativedry.
Someodorousthingsaremanifestinscentandsmellwithout
fireorheat,e.g.musk,othersarenotsoandrequireheat,e.g.the
aromaticweed,andredarsenic.
Thissensedoesnotapprehendanyqualityoftheobjectof
smellwithoutflavour.
(!)
ThisworkofAlexander of
Aphrodisias
wasrendered
intoArabicbyAbu'UjJ^man-aUDimashqi,AuniqueMS.
exists IintheEscurialLibraryNo.794
(vide
Casiri:
BibhothecaArabic-Hispana Escurialensis, vol. I.
p.242,
Foil.69b-7Ia).
ItriedtogetthephotostatsoftheMS.
butwasrefusedonthe
plea
thatFatherMorata is
workingonit.
ButhereIbnBaj.
referstooneofhisown
writings
containing,jW&\>^^<y~^Ju^
1
J
jJ**V!auuu
f
included intheBerlinMSwhich isnowlost
;see
Ahlwardt:DieHandschriften,
...vol.iv.No.5060.
(2)
ThisviewisobviouslysupportedbyIbnRushd, cf.T.
al-Nafs.ed.Ahwani.p.39,Hyd.p.34.
(3)
Cf.Arist.DeSensu,5.443b24
sq.;444bM4;'30-445a. http://islamsbooks.wordpress.com/

185. NOTES
179
(*)
Cf.Arist.DeAn.ii.9.421a9.
(5)
Cf.Arist.DeAn.ii.7.419bI.
()
Cf.Arist.DeAn.ii.8.420b23;DeSensu,5.444bl
sq.
(
7
)Thisisthecasewithallothersensesthattheydonot
perceivewhatisinimmediatecontactwiththeorganofsense.
SeeDeAn.ii.9.421b14-19;alsoK.al-Nafa,ed.Ahwani,
p.
151.IIalsoPers.MSFol.47a20 :*T\j^^\^
J3
5(3!
^
(8)ForAristotle itremainsaproblemwhetherthereissuch
'curtain*orcoveringwhichisdrawnbackininhalation.
Hethinksthatprobablytheorganofsmellhas'something
likecoveringjust
asman'seyeshaveintheeyelidsa
kindofshelterorenvelope,(DeAn.ii.9.421b29-422a4).
IbnBajjahhowevercategoricallystatesthatithasacurtain.
ThisisperhapsforthefactthatAristotleintheDeSensu
(5.444b21-25)says"whenthecreatureswhich
respire
are
respiring
thecurrentofbreathremovessomethingthatis
laidlikealidupontheorganproper;whileincreatures
whichdonotrespire
thisisalwaysoff".SeealsoK.al-
Nafs,Ahwani,p.150andthePers.MS.Fol.47a:Uj
i$Uo
Uj
ijJL^j 3!^jbjL Ij
JLO
Jl^lyJ^i**A3
(9)Cf.Arist.DeSensu,5.443a21-30.
(io)
videText,Fol.157B,Damascus,p.
113.
(
n
)Aristotle
explains
theobject
ofsmellinDeSensu,5.443a7.
(12)
Cf.Arist.DeSensu,5.443al;'b3;445a14;also4.44IW8.
(13)
Cf.Arist.Ibid.4.441b18;5.443b16.
(14)InhisexpressionIbnRushdfollowsIbn
Baj.
cf.T.al-
Nafs,ed.Ahwani,p.40,Hyd.p.34. http://islamsbooks.wordpress.com/

186. IBNBAJJAH'SPSYCHOLOGY
(15)
Cf.IbnRuihd:T.al-Nafs,ed.Ahwani,p.
40Hyd.p.
34
34;for
(***JI)
and^1
seeK.al-Nafs,ed.Ahwani,p.150;
Pers.MS.fol.47a6:3*#cr^3J>l_r
**~^^o
1
***^^
AJ
3Jtf"U*A**-,
^^j3! !jJP^^
AT
jjlytf3^3
iU3bJJU
j
5!Ij
Alsoknownas^J^
J|
^3^' ,cf.IbnRushd:T.al-Nafs,
ed.
Ahwani,p.
40. http://islamsbooks.wordpress.com/

187. CHAPTERVII
DISCOURSEONTASTE
Tasteariseswhentheconeoctionofmoistanddrybodies
takes
place.
It
is,therefore,neitherinwetnorindryobject
itself.
Moisture isessentialforthesenseoftaste itis
suppliedbythe
uvula.
Thissenseisnecessaryfortheanimalsandispossessedby
all
exceptthoseanimalsthathaveshellsorare
spongelikewhichem-
ploythesenseoftouchinstead.
Thissense
perceives
flavouronlyandnootherquality
of
theobjectoftaste.
(0
Cf.Ar.Text,Fol.159A,Damascus,p.
118.
(
2
)Aristotlesaysthat"theflavouredandtasteablebody
is
suspended
ina
liquidmatter"
;cf.DeAn,ii.10.422a10.
O
Cf.Arist.DeAN.ii.10.422a18.
()Cf.T.al-Nafs,ed.Ahwani,p.
41.
IbaRushdholdsthatthesenseoftaste,too,requiresa
mediumwhichistobefoundin'fluidsubstance*,and
heurgesagainstAlexanderofAphrodisias,whodenies
it,
atsomelengthandreferstoIbnBajjahandThemistius.
T.
al-Nafs,ed.Ahwani,p.
41.
(5)
Cf.Arist.DeAn.ii.11.422b8.
()Cf.Arist.DeAn.iii.12.434b10-24;DeSense,1.436b13. http://islamsbooks.wordpress.com/

188. CHAPTERVIII
DISCOURSEONTOUCH
Touchisthe
facultyof
perceivingthetangiblebody.Opinions
differwhether itisasinglefacultyormanyfacultiesinone
substratum.
Itis
spread
alloverthebody,andhasno
particularorgan,
itslocationbeinginfleshorthelike.Noanimalisdevoidoftouch.
Sinceeverysensationiscapableofreceivingcontraries,touch
alsoreceives,andhence,
itismoderatelywarm,cold,moistand
dr>.
Touchis
possiblethroughmorethanonemediumwhichmay
notbenatural.Whetheritisfleshorinfleshisnotclear,butit
isconnectedwithflesh*
Besidesthefivesensesenumeratedabovethereisnoother
sense.
(!)
IbnBajjah
ismoreclearinK.al-Hayawan/Fol. 95b
;
wherehesays
:jUJIy^^^jul^Ut
s
Ji
2TJU*!
31
M*i*3
<&tt\3c-l~n3^U!3
(fol.96
a)^
U3
^^^3^VI
jr
V3cAjV3j*^
^
cx-J3^V
t
JJWI
J,o>V3
InDeAn.ii.11.422b18,Aristotlementions thisview
andsays
*
fi
iftouchisnota
singlesensebuta
group
of
senses,theremustbeseveralkindsofwhatistangible."
(
2
)IbnBajjahexplainsclearlyasfollows :(Fol.95
a)iyJI
*JA3
3
(
3
)Cf.IbnBaj.Fol96a^3u^rlT^^:ArJ~U3*
U
^3
t^
wM*
1!
J
.tfjVIa-^l
IT
fc>-03
s
-.6'
Arist.DeAn.ii.11.422b20;423a13.
(
4
)Thattheskinisnotthefirst
percipient,
IbnBajjahargues,
isclearbythefactthatsensationinfleshwithoutskin http://islamsbooks.wordpress.com/

189. NOTES
183
isstrongerthanthesensationinfleshcoveredwithskin;
(fol.96a)
:u-J
*!U3JjVI^UJI
*lA,^&
Cf.IbnBaj.Fol.87a:
(*^j! fU-J)
ci*&j^l3J6'
3*~&j
ci3yu,
e5Cl$3T3^
p**r
34*
lJUj
X*ytJI^L^tuLUJI^!U-J^IdU(r
t,
JjWjLMJIO-MJ
3^jUI3jUJIj,!J_j&9J^Lo^yj,!
3a:>^^
3
^j.
rly^13j^!3
^^3-J
l3
f
3!^V
^jVI
Aris.DeAn.ii.II.423b27.
(6)Cf.Arist.DeAn.ii.II.424a7.
(7)Cf.IbnRushd:T.al-Nafs,ed.Ahwani,p.46,Hyd.p.
40.
(
8
)IbnSina,inthesameway,describes thissense
(touch)in
al-hifa,fol.166a."Itseems",he
says,"thatthe
facultiesoftoucharemanyeveryoneofthemcharacter-
isinga
particularcontrariety sothatwhatperceivesthe
contrarietybetween
*
heavy
'
and
*
light
f
isotherthan
what
perceivs
thecontrarietybetween'hot
*
and
*
cold'.
Sincetheseareprimaryactionsofsense-perception, every
kindofthesemusthavea
particular faculty;butsince
thesefacultiesarespreadequallyoverallorgans,theyare
assumed tobeasinglefaculty'*;(,53*63*"u'
Jb
v^TjJUUo^J
S^US^j&&&
Ui-JL.|
3
3
cuVVIr- ci.J!U
^1
oi*
^!
VI
(
9
)Thisisin
opposition
towhatAristotlesaysinDeSensu,
6.445b12;seealsoDeAn.ii.7.418b27-30.
Cf.Arist.De
Sensu,
vi.446a21.
(
ll
)AristotleraisesthisquestioninDeAn.ii.11.422b23. http://islamsbooks.wordpress.com/

190. NOTES 184
Cf.K.al-Nafs,ed,Ahwani,p.153;Pers.MSfol.47b19:
*ju^3$ly*
&Jjub
j*\j*</*^s?
'j0*3-^a***-'
A
"*^
-^"
h^3^
>J3T03j*3
->j*JyvVo-^^/"I^
->5J2.jiy3^
3OM^
Jjj-*^^JJuyU*uw^j
v-j
fof*^MJ t^iJ
d>^
5
&
jJj'3'j-1.5*OJVU
5!Jl^o'3^
*^^^
^iTx^ly
UtJaJ
,^0
i-iT
5'I^A
*TJjL,o^^J
IbnRushd ismoreclearandlikeIbnBajjah
refersto
Themistius,seeT.al-Nafs,
ed.Ahwani,p.50,Hyd.p.
45.
(i*)
Cf.IbnBaj.
fol.96a:3
<^1J^-^
JtolJ*UUU
jc
^'
3v5^>
)|C^
1
t^
1^
UJI
3*^'J*
...
J^iV
Arist.Hist.An.i.489a24.
O
4
)Cf.Arist.Hist.An.i.3.489a18;DePart.An. ii.I.
647a15;DeAn.iii.13.435a20.
IbnRushd:T.al-Nafs,ed.Ahwani,p.47,Hyd.p.
41.
('5)Cf.IbnRushd:T.al-Nafs,ed.Ahwani,p.56,,Hyd.p.
51.
06)Cf.Arist.DeAn.iii.1.424b24;IbnRushd:T.al-Nafs,
Ahwani,p.58,Hyd.p.
53.
(17)
Cf.IbnBaj.
fol.110b:&*
*Jj^^jJ!^j<Xyi3
3
<^*V\o*J-^1^*lWr
11^16
1*
1^^
13
t
UJljuwJI
c!j*'le^lfU3
t
I.
3
<^'3-*^W^u^
l-3
1
U5"UJj
c>J|f
j Ji3
* ^ *xicyV"3
Arist.Hist.An.i.2.488b30;486b18:IbnRushdT.al-
Nafs,Ahwani,p.58,Hyd.p.
53. http://islamsbooks.wordpress.com/

191. CHAPTERIX
ONCOMMONSENSE
Thefivesenses sight,hearing,smell,tasteandtouchare
thefivefacultiesofasinglesense,viz.,thecommonsense.The
commonsense
plays
the
part
ofmatterthroughwhichtheformsof
thingsbecomeperceptible.
Itisthroughthiscommonsensethat
amanjudgesanddistinguishes differentstatesofthe
perceptible
andrealisesthateveryparticleofan
apple,
for
example,possesses
taste,smell,colour,warmthorcold,forthis
facultypreservesthe
impressions
ofthesensibleswhichenablethefivesensesto
appre-
hendthesensibles.
Besidesitsbeingtheformoftheinnateheat,thecommon
senseistheentelechyofthewholebody,andhence,itiscalled
soul.Bybecoming
identicalwithdifferentorgans
itbecomesa
formoftheorganisedbody,sincethisformisnotinthe
body,
andmaybecompared
withthe
captain
intheboat.
Andalsothisfacultysupplies
matterforthe
facultyof
imagination.
Nowitisclearthatthefivesensesandthecommonsense
aretheentelechiesofthebodyandare,therefore,souls.
(0Cf.Arist.DeAn.iii2.4b11-22;IbnRushd :al-
Nafs,ed.Ahwani.
p.54,Hyd. p.
48.IbnSlnaalso
describesthecommon senseasafacultytowhichall
sensiblesproceed ;cf.Shifa,Fol.182a.
(2)
Cf.IbnRushd :T.al-Nafs,Ahwani,p.55,Hyd.p.
49.
(
5
)IbnRushdsaysthatthis
example
hasbeencustomarily
usedbythe
philosophers,
Aristotleandhiscommenta-
tors, ;cf.T.al-Nafs,Ahwani,p.55,Hyd.p.49.
(*)
Cf.IbnRutd
:T.al-Nafs.Ahwani,p.
54.
(5)
Cf.Arist.DeAn.iii.2.426b10
;IbnRushd :T.al-Nafs,
Ahawani,p.
54.
(0
Cf.IbnRushd
;T.al-Nafs,Ahwani,p.
54.Probablythe
firstscholartousethisexample
isAlexanderofAphro-
disias. http://islamsbooks.wordpress.com/

192. 186 IBNBAJJAH'SPSYCHOLOGY
(
7
)Thesameargument
isfoundinIbnSina,seeShifa,Fol.
182a3 :&U^^JJho^uT>tfsj^ljsy
* Jo!
(8)
Cf.IbnRushd :T.al-Nafs,Ahwani,p.63,Hyd.58.
(
9
)Thesoulinthebody
islikethecaptain
intheboat.For
the
captainintheboat isa
separableform ;cf.Ibn
Baj.Fol.60a :
Cf.Arist.DeAn.i.3.406a6;ii.1.413a9.
(
10
)Cf.Text,Fol.155A,Damascus,p.
100
Inal-Hayawa.n, fol.95b,Ibn
Baj,saysthatsense-per-
ception
is
separable
frommotioninexpression
asmatter
is
separablefromforminthe
expression
thatdescribes
itsnature inrelationtoitscauseswhichgive
rise
to
it,whileitisinform
;(U5"JyJL
xr
jfl
Ji
U
i.e.whenabody
is
present
tothecommonsenseithasa
faculty,thecommonsensebeingthematterforthefaculty
andthefacultyformforthecommonsense,
Cf.IbnSina,Shifa,
foi.180a18:
"
Common sense
perceives
theformbutdoesnot
preserve
it
(thisopposes
Ibn
Buj.
seeText,Damascus,p.129.);thefacultyofimagi-
nation,preserves
it.Thereasonisthatthesoulwhichpos-
sessesthecommonsensekeepstheformimpressedfrom
outsideaslongastherelationbetweenthesoulandthe
objectofsight
lasts.Whentheobject
of
sightdisappears
theformiseffacedfromitanddoesnotlastlong;"
ux&u
;yi>*jii,p\3*&uv
SJ^JLJj.i?^r/
jv-j-JI3 http://islamsbooks.wordpress.com/

193. CHAPTERX
DISCOURSEONTHEFACULTYOFIMAGINATION
Thefacultyofimaginationapprehends the
*
form
*
ofthe
sensiblesthathaveeitherperished
orceasedtostimulatethe
percipient. Theancientphilosophershavebeenin
disagreement
astowhatthenatureofthisfaculty is;someconsidered thisfa-
cultyas
sense-perception,
othersmadeitopinion,yetotherscame
totheconclusionthatitwasacombinationof
opinionandsense-
perception.
Butitcannotbetreatedasopinion,
foran
opinion
isheldtobetruebythosewhoforman
opinion,whereassome-
timesimaginationcannotbetrue.Perceptionneedspresenceo
thesensible,whileimaginationdoesnot,rathersometimes itdeals
withthatwhichcannotbeperceived
the
facultyofimagination
cannot,therefore,beperception
either.Norcan
it,forthereasons
statedabove,beacombinationofopinionand
sense-perception.
Thisfaculty
isnotconfinedtomanaloneandis
possessedby
mostanimals
;anditisthenoblestfacultyinirrationalanimals.
Thisfacultydependsuponthecommonsense,since itneeds
sensation
;andhence it
perisheswiththecommonsense. But,
sinceit
is,likeanendforthecommonsense,
itisinits
being,
noblerthanthecommonsense.
Itisthroughthis
facultythattheanimalsare,for
example,
movedtohaveprogenyandlookaftertheiryoungones,andtheir
appetitivepart
issetinmotion.
Itisthereforeclearthattheimaginingfaculty
isan
entelechy
foranaturalorganisedbody,andisthereforesoul.
Besidesthecommonsenseandthefacultyof
imagination
therecannotbeathird
faculty,sincetheexistentsareeither
materialorabstract thatwhichismaterialisthe
specificbody,
andthatwhichisabstractisthe
imaginativefacultywhichislike
perfumeinbetweentheexistentsthatareseparatedfrommatter
andthosethatarematerial.
(
l
)Cf.Arist.DeAn,
iii.3.427a17
;
ii.12.424a18;Ibn
Rushd :T.al-Nafsed.Ahwani,pp.
62.17 :65,15,Hyd.
p.57,62. http://islamsbooks.wordpress.com/

194. 188 IBNBAJJAH'SPSYCHOLOGY
(
2
)IbnSlnadefines&&9assumption,
as
preponderant belief,
withtheadmissionthatthecontrarymaybethecase :cf.
Shlfa,Fol.192a3:J>JI>&^
(3)Cf.Arist.DeAn.iii.3.427a21.
IbnSlnadefines
,5*1j,opinion,
asfirmbelief
;Shlfa,FoK
192a3. .
()Cf.Arist.DeAn.iii.3.427b6
;428a25:IbnRushd :
T.al-Nafs,ed.Ahwani,p.59,Hyd,p.53;Pers.MS.
Pol.49a11 :
5'
(
5
)Inthesecondfigureofsyllogismthetwo
premises
must
bedifferentinquale(i.
e.onemustbeaffirmativeandthe
othernegative),andthemajorpremiss
mustbeuniversal.
Itsconclusiveclassesarefourthefourthclassconsists
ofa
negativeparticular
minorandanaffirmativeuniversal
major,andgives,
likethethirdclass,anegativeparticu-
larconclusion,as:someC(men)arenotB
(fair)
;and
everyA
(European)
isB
;thereforesomeCisnotA
;or
someimaginationscannotbeverified
;allopinionscan
beverified ;thereiorsomeimaginationsarenot
opinion.
(6)
Cf.Arist.DeAn.iii.3.427b17;IbnRushd,
T.al-Nafs
Ahwani,60Hyd.
55.
O
Cf.Arist.DeAn.ii.5.417b2024.
(8)
Cf.Arist.DeAn. iii.3.428a
6,IbnRushd:T.al.al-
Nafs.Ahwani,59.10,Hyd.
54,5.
(9)
Cf.IbnSina:Shifa,
fol.160a!2:^fXJU*l
.xa!
U^
X^ljVIlTy*Jl3JJtKJIj^U^VIJkoUJ!
l*Jb*V3Wl*e^UI^Jl
(io)Cf.Arist.iii.3.428a11;Ibn
Rushd,T.
al-Nafs,p.60,
Hyd.p.
54. http://islamsbooks.wordpress.com/

195. NOTES
Jgg
()Cf.Tadbir,ed.Asin
Palacios,
P.72:
t
ju.jj>
UiJDiTj
t^yJbV
cyljJktt>U
l^lS*JcUJI
V3*~^L
J>t
J|^j^yJjt
X^UJIcy
Cf.Arist.DeMemoriaetRemi,I.449b31
;450a10sq.
Thetreatise/>eMemoria
appears
asthesecondbookofthe
DeSensuetSensatointheArabicCompendium
ofIbn
Rushdas
well,
intheArabicoriginalandinalltheMSS.
ofitsHebrewtranslationwhichhavebeenexamined
;cf.
AverroesCordubensisCompendiaLibrorumAristotelis
quiParvaNaturaliaVocunturedd.
Shields-Blumberg
(TheMedievalAcademyof
America,CambridgeMSS.
t
1949),p.
47.
Cf.IbnRushd :T.
al-Nafs,Ahwani,p.
64.
13,Hyd.,p.
59.
0)
Cf.Arist.DeSomniis,
2.459b8-9
;460b1
;IbnRushd :
T.Nafs,
63.
(
15
)Cf.Arist.DeMemoria,
1.450b18;De
Somniis,
3.461bl.
06)Cf.Arist.DeSomniis,2.458b26-29 :3.460b29-30,
Al-FarabiandIbnSinauseo^V^
1
>the
bilious,and
u3j3y*^',
thefever-patients,
insteadof
6^*-"^' ,thehallu-
cinatorsordesigners
;seeAl-Mad!nat
al-Fadila,
ed.
Dieterici, p.53;ShlfaFol.180a19:
IbnBaj.referstothecaseof
"
hallucination ".Cf.Ibn
Sina,Fol.183b.
<U^"u****s~6^^^6-
u-
31
Cf.Arist.DeSomniis,
3.462a10-14
;Ibn
Sina,Shifa,
fol.
I83b:uijAl^UljO^JljJbUJl3or^'u^
3X2J*JUX-%JIJU
JUly http://islamsbooks.wordpress.com/

196. 190
IBNBAJJAM'SPSYCHOLOGY
(1*)Cf.Arist.DeSomniis'2.460b5-25.
(
2
)Cf.Arist.DeSomniis,2.459a25-27.
()
Cf.Zeller:Plato
(trans.AlleyneandGoodwin),p.
239;
Republic
x.
596A/Ritter f
ii.306;303A3.
(
2
*)Cf.Arist.De
Somniis,2.459b1-5(qualitativechange)
(
23
>Ibid.3.46Ib16-24
(Theresiduarymovementsarelikethese).
(
24
)Cf.Arist.DeAn.iii.4.430a7.
(25)Cf.Arist.DeMemoria,
I.450a1M4.
(
26
)Cf.Arist.DeMemori
a,
I.45Ia8.
(
27
)Cf.Arist.DeSomniis,3.462a13-14.
(28)
Cf.Arist.DeSomniis etVigilia,
3.456bI(M6;457a9.
SeeNote17.
()
Cf.Arist.DeAn.iii.4.429a3I-b4;DeSomniis,
2,459b
10-22;IbnRushd:T.al-Nafs,Ahwani,p.
154.17-22.
(*>)Cf.Arist.DeAn.iii.10.433a20
(31)Cf.Arist.DeAn.iii.429a5;IbnSina,Shita,Fol.191a25:
alsoFol.I9Ib5 :
^V!rl*W^j
UJI
j^jUJl
li*
t
1^
^J^
v>?
IbnRushd:T.al-Nafs,Ahwani,p.
71.
(32)
Cf.Arist.Phys.
viii.256a20.
()
Cf.IbnRushd:T.
al-Nafs,Ahwani
,p.
74.Heusesvi/
andJu*jinsteadotJ^and
^iJ
.
(
w
)'Toperceive
a
particular'means*to
perceive
aforminits
matter*seeIbnRushd:T.
al-Nafs,p.67,Hyd.p.
62.
()
Cf.Text,Fol.154A,Damascus, p.
97
(36)Cf.Arist.DeAn.iii.7.431a14-19.
(
37
)To
perceive
auniversalmeansto
perceiveacommonform
as
separated
frommatter,and
sense-perception
and http://islamsbooks.wordpress.com/

197. NOTES
imaginationperceiveonlythoseformsthatareinmatter;
seeIbnRushdT.al-Nafs,p.67,Hyd.p.
63.
Cf.Arist.DeAn.iii.6.430b5;IbnSlna,Fol.183a
(Shifa):
SjJL?
IbnRushd:T.al-Nafs,p.68.3,Hyd.p.
63.7.
(39)Cf.Arist.DeSomniis,2.459a23
sq.
()
Cf.Arist.DeAn.iii8.432a3-10.
(41)Cf.Arist.Met.Z.vii.1035b29.
()Cf.Arist.Met.A.i.991b3. http://islamsbooks.wordpress.com/

198. CHAPTERXI
DISCOURSEONTHEREASONINGFACULTY
The
facultyofreasonisneitheralwaysactual,sinceknowledge
isnotrecollection andour
knowledge
isnotperfect
nor
alwayspotential,becausemanacquiresknowledgebyperception
orbylearning. It
is,therefore,sometimes
potential
sometimes
actual.
Itis
throughthisfacultythatamanunderstandsaman,and
achievesor
impartsknowledge. Thisfacultyhas,therefore,an
organthroughwhichmanexpresses
himselfandcomposes
differ-
entmeaningsintheformofadefinitespeech.
Themeaningsindicatedbywordsareeitheruniversalsor
particulars the
particulars areapprehendedby
thefacultyof
imagination,andtheuniversalsarecommon toallartsand
sciences.Theseuniversalsare
intelligiblemeaningsandareeither
eternalor
transitory.
0)
Cf.IbnRushd :T.al-Nafs,Ahwani,p.
81.18.
(
2
)Ibid.
p.66.16.
()Ibid.
p.80-2.
(
4
)Whereas
'
noonecanlearn...intheabsenceofsense*,
seeArist.DeAniii8.432a6.
(5)
Cf.IbnRushd:T.al-Nafs,Ahwani
p.
79.9.
(6)
Cf.Ibn
Baj.
fol.135a :^J*^6^1J
(
7
)Thisversebelongstoaoju**
(ode)byAbnQaysIbn
al-Saltandhasbeenquotedbyal-Sibawayh
inhisKitsb
(ed.HartwigDerenbourg, Paris,
I.
p.322),Ibn
Mannar
inhisLtsan
(under
J^J<o^,p.231
al-Baghdadl
inhis
Khiznna,vol.ii.
p.45,
iii.
p.
144.
(8)
Cf.IbnRuslid :T.al-Nafs,Ahwani,p.66:jUrl
Uil^ http://islamsbooks.wordpress.com/

199. 193 NOTES
Ibn
B:g.,al-Iltisal(publishedbyAhwanialongwithTal-
khlsK.al-NafsTIbnRushd,p.107):j
s^ij
>ji:>J3!
Xj
(*)
CF.Ibn
Baj.Fol.199a10 :
Aj>UI3
f*^'
3
V l^JJko,57
jij>-'
*
A~
^=*d3^*>**i3
r}UJ!
(in)Cf.IbnBaj.Fol.135a :6
j^5
U!tjCJS3o.,'^JI^J
xc
J^
JS^3-yiJ}>wV
^tf^/
U
3
t
Uki
^^^Wl
jaL^bu-'l^JU^JI
ci*3
-
ULU^^^
(
11
)Cf.IbnRushd:T.al-Nafs,Ahwani, p.67.10,Hyd.
p.
62.13.
(12)
Ibid.68.I,Hyd.
63.15.
(13)Ibid.
p.R0.19,Hyd.776. http://islamsbooks.wordpress.com/

200. http://islamsbooks.wordpress.com/

201. BIBLIOGRAPHY
AhnRidaMuhammad'Abdal-Hadi :Rasa'ilal-Kindi.
Ahlwardt,W. :VerzeichnissDcrArabischenHandschriften Der
Koniglichen BibliothekZuBerlin,vierterBand
VIIundVIIIBuch,Berlin,1892.
Al-Ahwitni,AhmadFtfad: TalkblsKitabal-Nafs liAbi'1-Walid
IbnRushd,K.al-Nafsal-Mansob
li*IshaqRisalatal-'lttisJ li'Ibn
Bajja,Egypt,
1950.
AlAnda1us,GranadMadrid :SeeAsinPalacios.
'
Altal-Thftnawi :Kashshaf'Istilahatal-Funan,ed.
Sprenger.
Aristotle :TheworksofAristotletranslated into
English,ed.
W.D.Ross.
TheCalcuttaMS.entitled"Risalat li'1-Aristatalis
fial-Nafs".
TheBodl.MS.Ousl.92,
<6
RisaladarNafsmansab-
baAristatalls'*.
AsinPalacios,M. :TratadodeAvempaceSobrelauniondel
intelectoconelhombre,AlAndalus, vol.
7.1942,1-47.
La"CartadeAdios"de
Avempace, Al
Andalus,vol.8,1943,1-87.
Kitabal-Nabat,AlAndalus,vol.5,1940,
266-78.Tadbiral-Mutawahhid li'Ibn
Bajjah.
Kitabal-Hada'iq
liIbnal-Sid,AlAndalus,
vol.5,1940,63-98. http://islamsbooks.wordpress.com/

202. 196 IBMBAJJAH'SPSYCHOLOGY
/
Badawr,'Abdur-Rahmftn :Aristu'Indal-'Arab.
Bergstrasser
:Galcniin
Hippocratis
DCSeptimanis.
Bmivges,M. :SeeIbnRushdandal-Farabi.
Brockelmann, C. :Geschichte derArabischcn Literatur,intwo
volumes,Supplementband
inthreevolumes.
DieterlcLF. : Al-Farabi'sphilosophischeAbhandlungen, Leitjen,
1890.
Dunhp^D.M.: Ibn
Bajjah'sTadbiruM-Mutawahbid (Ruleofthe
Solitary).JRAS,1945,61-81.
TheEncyclopaediaof
Islam,ed.Houtsma,Arnold,Basketand
Hartmann Leyden, 1913, fourvolumes,andSuppl.
Fadlal-Rahman :Avicenna's Psychology,
aD.Phil,thesisin
theBodleianLibrary.
rtibi*AbuNasrMuhammadIbnTarM&n
:Fusulal-Madani,the
Bodl.MS.Hunt.307.
FususalHikam,cd. Dieterici.
Ihs'aul-*Ulam,Madrid,1932.
Masa'ilMutafarriqa,Hyderabad.
Al-Madlnatal-Fadilat,ed.Dieterici.
Al-Siyasatal-Madaniyah,Hyderabad.
Flugel,G. :SeeIbnal-Nadlm.
Galen : SeeBergstrasserandKraus-Wal/.er.
Gauthier,L. :Roman
philosphique
dMbnTufayl,
textettraduc-
tion,Beyrouth,
1936
Goichon,A.M. :
Levxiquedelalanguephilosophique
d*lbnSina,
Paris,1938.
Vocabulaires compares
d'Aristote etd*Ibn
Sina,Supplement
auLexiquedelalangue
philosophique. http://islamsbooks.wordpress.com/

203. Ibn
Bnjjah
: TheBodleianMS.Pocock206entitled"Majmu'at
minKalamIbnBajjah";
seeAsinPalacios
IbnKhaldun :Tankh,vol.
I,Bulaq.
IbnKhallikctn :Wafayatal-*A'yan.
Ibnal-Nadim :Kitabal-Fihrist,ed.Flugel,Leipzig,
1871.
Ibn
al-Qiftl
: Tank]}al-Hukama',ed.J.
Lippert,Leipzig,
1903.
IbnRushd : TalkbisK.al-Nafs,ed.al-Ahwani.
Rasa'ilIbnRushd,Hyderabad,
1946.
TatslrMaBaMal-Tabl'ah,ed.Bouyges,
3vols.
Kitabal-KulIiyat,ArtesGraficas,Bosca,Larachc,
Marruccos,1939.
Ibnal-Stdal-Batalyawsi
:Kitabal-Hada'iq,
seeAsinPalacios.
IbnSum : Kitdbal-Shifa',TheBodl.MS.Poc.125.
Taliqat
K,al-Nafs,ed.
c
Abdal-RahmanBadawi,
'Arisutn'indal-*Arab.
Ibn
fufayl
: HiyyIbnYaqzan,ed.Gauthier.
EnglishtranslationbySimonOckley,reprintedby
EdwarJA.VanDyck,Cairo,1905.
Jowett,A. DialoguesofPlatotranslatedinto
English,5vols.
JRAS : JournaloftheRoyalAsiatic
Society,London*
AI-Kindt : SeeAbuRida.
Kraus-Walzer :GalenicCompendium
TimaeiPlatonis,London.
1951.
Lane,E. : Arabic-English
Lexicon.
Makkenna : Plotinus,Enneads,translatedinto
English,4vols. http://islamsbooks.wordpress.com/

204. 198 IBNBAJJAH'SPSYCHOLOGY
AI-Maqqari,Ahmad :Nafhal-Tib,4vols.
Mullet,A.: ed.Ibn'Abl'Usaibi' all's'Uyan
al-'Anba* fi
Tabaqatal-Atibba',Konigsburg&Cairo,1882-4.
Ockley,S.: PhilosophusAutodidactus orHayy
IbnYaqzan.
SeeIbnTufayl.
Pocock,E. : PhilosophusAutodidactus,EienchosScnptorum.
Ross,W.D. :seeAristotle.
Sarton,
G. Introduction totheHistoryofScience,2vols.in3
parts,Baltimor,1927-31.
Sprenger
: SeeAlial-Thanawi.
Waher^R. :SeeKraus.
Wright
: ArabicGrammar
(Engl.),
2vols.
Ze11er
9E.: AristotleandEarlierPeripatetics,
translatedinfo
Eng.byContellocandMuirhead,2vols. http://islamsbooks.wordpress.com/

205. APPENDIX
ANABSTRACT
OF
IBNBAJJAH'SPARAPHRASEOFARISTOTLE'SDEANIMA
TheKifab
al-Nafs
ofAbuBakrMuhammadIbn
Yahyaal-Sa'ighknownasIbn
Bajjah(d.533/1138)isthe
earliestArabictextsofarknownthat
gives
usan
elaborate
paraphrase
oftheDeAnimaofAristotle.This
bookwhichwasneveredited beforehassurvived
throughAbu'1-HasanIbnal-Imam,aclosefriendand
favouritestudentofIbn
Bajjah,whocollectedallthe
writings
ofhismasterina
single
volume.Therearetwo
MSS.ofthisvolumeknown
preserved
inthelibraries
ofOxfordandBerlin.ButtheBerlinMSwhichwas
shiftedtotheEastern
part
ofQermanyduring
thelast
GreatWaris
lost,asIlearnedfromtheBerlinLibrarian.
Ihave,therefore,basedmy
editionofthisbookonthe
Oxford
manuscript
alone.
Besides
editing
thetext,Ihave
prepared
an
English
translationandhaveaddedexplanatory notes,where
necessary. Inthetranslationanattempthasbeenmade
tobeliteralandto
keep
closetothetextForcon-
venience ofthereadersthetexthasbeendividedinto
separateparagraphs.
SincetheMS.issevencenturiesold,partlyslightly
damaged,
and
veryoftenwithoutdiacriticalpoints,and
fullof
errors,theeditorhashadto
deciphercarefully
thewholeMS.whichcontains222foliosandthatin
ordertoestablishthetext,andrestorethe
damaged
portionsandlacunas.
Inthecommentary,
besides
quoting parallel
passages
fromIbn
Bajjah's
otherworks,
Ihavetraced http://islamsbooks.wordpress.com/

206. 200 IBNBAJJAH'SPSYCHOLOGY
the
origin
ofhis
psychological
viewsintheDeAnima,
andotherAristotelianandGreekworksaswell. Ihave
alsocompared
thisworkwiththeworksofIbn
Bajjah's
Muslim
predecessors, particularly
withthoseofalso
Al-Farabl
(d.339/950),andIbnSlna
(d.428/1037),and
withthe
writings
ofIbnRu&hd(d.595/1198),
his
pupil.
Ibn
Bajjah
exerteda
great
influenceonhiscon-
temporarythinkers,IbnTufayl (d.581/1185)andIbn
Rushdin
particular,andontheLatinscholarsofthe
Middle
Ages
in
general.
HisLatinizedname,Avempace,
seemstohavebeen
verypopularamong
theHebrew
andLatinscholars inthose
days.Histreatises,the
Tadbiral-Mutawahhid, theRisalat#/-/rma/,andthe
Risalatal-Wada' 9were
widelyreadinthethen
Europe,
andexistinHebrewtranslations. TheArabictextof
thesetreatiseswas,forthefirsttime,edited
by
late
ProfessorAsinPalaciosof
Spain.Afew
pages
ofthe
K.Tadbiral-Mutawahhid with
English
translationwere
publishedbyMr.D.M.Dunlop
of
Cambridge
inthe
Journalof
the
Royal
Asiatic
Society,
1945.ButtheKitab
al'NafsseemstohaveneverbeentranslatedintoLatin
orHebrew.
Inthe
introduction,
Ihavethrown
light
onthe
importanceofthisbook,andonthe
styleofIbn
Bajjah's
expositionof
philosophicalproblems
aswell. Ihavealso
describedthe
manuscript. Besides, Ihavetriedto
give
abrief
surveyofthe
psychological
viewsofIbn
Bajjah.
Sinceafew
pages
fromtheendofthetextwere
lostinthe
verydaysofIbnal-Imam,
itisdifficultto
makesurewhichconclusionIbn
Bajjahhasreachedinthis
book.Thetextinhand,however,clearlyagrees
withthe http://islamsbooks.wordpress.com/

207. APPENDIX
201
main
arguments
discussedinthesecondandthirdbooks
ofAristotle'sDeAnima.ThesamedefinitionofSoul
asadvancedby
AristotleinhisDeAnima thefirst
entelechyofan
organizedbodyhasbeenacceptedand
thesamedifficulty
in
explaining
theconnectionofthe
"intellect"andtheanimatebody
thatarisesintheDe
Animihasbeenevidently
realizedinthisbookaswell
ButIbnBajjah,
likeAl-FarabiandIbnSlna,whohave
alwaysbeen
trying
toexplain
theclose
affinity
between
reasonandrevelationonarationalbasis,strivesrather
inhisownIslamicway
tosolvethisdifficultythrough
introducing
thetheory
ofrevelationwhichhepropounds
intheRisalatal-Ittisalandafewothersmalltreatises
onAppetitionandActiveIntellectwhichhavenotyet
beenpublished,andwhichcan
togethereasilyforma
second
partofthisbook
Intheend,Imustconfessthatthereareanumber
ofobscure
passages
inthetextwhichin
spite
ofmy
best
effortsIhavenot
quite
understood. There
might
be
somelacunassomewhere inthese
passages
whichthe
editorhasfailedto
guess,
andwhich
mightprobably
be
suppliedby
theothermanuscript,
ifiteverturnsup
again,
andthusrenderthemeasy
to
understanding.
Butfortheimportance
oftheworkinthehistory
ofthescienceofSoulintheMuslimWorld,andin
theworldat
large,
thisworkwouldhavebeenleft
undone. Nevertheless,
it isexpected
thatthis first
editionofIbn
Bajjah'sKifabal-Nafs
willtoanextent
facilitatethetaskofitssecondeditioninfuture.
AsIamnotwellup
inGreekIhavereliedon
theOxfordtranslationoftheworksofAristotleandon
the
English
translationofotherGreekworks. http://islamsbooks.wordpress.com/

208. http://islamsbooks.wordpress.com/

209. INDEX
AbuNasr :51,54;alsosee
Farabi.
Accidental :14,16.
Acquired
Intellect :33,53,
143,147.
ActiveMind :7.
faculty
:8.
Actual :49.
Actualintellect :55,144.
Aggregate
:49,69.
Ahlwurdt :10,II.
al-Ahwani,AhmadFu*id :5.
Alexanderof
Aphrodisias: 4,
5,10,25,92,178,181.
*Aliibnal-Imam :
2,4,5,10,
11,12177.
Alteration :128,146,147.
Anaxagoras
:141.
Ants:111,
Appetition
:7.
Appetitive
Soul .9.
Apprehensions
:158.
Aqmeous
:119.
Anston :5.
Anstotle
:2,4,5,6,7,8,13,
17,21,24,26,27,51,52,62,
82,100,114,115,125,126,
127,128,129,130,131, 132,
133,136,137,138,142,145,
146,149,150,154,156,163,
173,176,177,179, 181,182,
183.
Aromatic :95.
Arrangement
:41.
Arsenic :95.
Art :15,16,36,40.
Artisan :47.
Artificialbodies :
13,14,16,
130.
AsinPalacios,Prof. :
11,127,
148.
Assumption
:106.
Automatic :15,132.
Averrocs :1.SeealsoIbn
Rushd.
Axiomatic :20.
B
Bajjah,Ibn:1,2,3,4,5,6,7,
8,9,10,12,125,126,127,
128,129,130,131,132,133,
134,135,138,141,142,145.
146,147,148,150,151,153,
154,156,163,164,167,171,
181,182.
Bamm :88.
Becoming
:61,83.
Bee :69,
111.
Being
:143,146.
Bestbeing
:52.
Bitter :96.
Boat :105.
Body
:17,43,50,51.
BookofAnimals :
35,38,40
41,50,62,67,77,82,102.
105, http://islamsbooks.wordpress.com/

210. 204 IBNBAJJAH'SPSYCHOLOGY
BookofPlants :35.
Broiling
:94,95,178.
c
Captain
:105,186.
Categories
:
31,146.
Causes :86.
Change
:
30,43,49,54,55,
in
being
:55,61,76,83,
128,131,146,169,174.
Coldness,psychical
:100.
Colour :80,81,86,92,172.
CommonSense :103,104,108,
185.
Composition,methodof :23.
62.
Concoction :64.
Condensation :64,69.
Connection :49,50,54,55,61.
Continuation :41.
Continuous :46,48.
Contraries :46,83.
Contrariety
:46.
Contrivance :56.
Corruption
:44,
130.
Cricket :90.
Curtain :93,179.
DeAnima :2,4,5,26.
Definition :19,20,21,22,25.
DeGenerationeetCorruptione:
38,39,63,98.
Democritus :
21,86,126,127.
DeSensuetSensatu :81,85,
94,95,107,108,109,110.
Desire,natural :9
Dieterici :127.
Differentia :22.
Dimensions :59.
DivineGift :8.
Division,methodof:23,25.
Dry
:96.
Duntop,D.M. :1,11.
E
Element :13,14,19,57.
Empedocles
:141.
Entelechy,definition :15,17,
25,31,79,125,131,134,
135.
Essential :14.
Existence :52,56.
Extension :59,82.
Eye
:80.
F
FacultyofGeneration :27.
ofmoving
: 33.
ofimagination
:114.
ofnutrition : 33.
ofgrowth: 42.
ofreason : 56.
False :107.
al-Farabi :3,4,5,6,7,9,92,
126,127,138,140,141,164,
165,189.
Fever :96.
Fire
:82.
First :79,81.
Firstentelechy
:17.
mover :14,15,163.
principle
:19.
Flavour :96.
Flesh :98,101.
Flux :100. http://islamsbooks.wordpress.com/

211. INDEX 205
Fcod :33,34,35,36,39,56,
148,150.
Form :7,13,15,16,17,19,
43,44,48,49,51,53,54,
56,57,60,61,66,69,70,
71,72,74,77,103,105,125,
127.138,147,159,162,163.
Fragrance
:95.
Fusulal-Madani :126.
FLIsfs :7.
G
Galen :
5,21,62,99,100,126,
127.
Generation :14,27,43,92,
131,149,168.
Generative faculty
:37,40,
154.
Generator :36.
Genesis :128.
Genus :21,22,23,24,35,36,
52,54,
138.
al-Ghazzali :6,19.
Gift,Divine :8.
Grcwih :143.
H
Hallucination :189.
al-Hasan :seeIbnal-Nadar.
Hearing
:
88,
176.
Heat :38,63,68,95,152.
HeavenandEarth :51.
Homogeneous
:45,55,60.
nothomogeneous
:45.
Hunayn
:5,127,173.
I
IbnBajjah
:seeBajjah.
Ibnal-Bitrlq
:5.
al-Imam :see"AH.
al-Nadim :5.
al-Nadar :10.
Rushd :4,5,126,127,
136,138,142,144,147,148,
150,156,159,171,173,181.
IbnSina :1,4,5,6,7,9,127,
136,139,140,152,153,154,
170,183,186,188,189.
--
Ishaq
:127.
-
IbnTufayl
:2,3,4,12.
'
al-*UIam :126.
liliiminant :81,83,84,86.
Illumination :84,86.
Imagination
:8,27,76,106,
109,110,187.
Imaginative
:17.-
Faculty:8,110,111,
113.
Impinging
:88.-
appetition
:7.
Inclination :48.
Inhale :93.
Innateheat :100,104,105,38.
Intelligence
:51.
IntellectualFaculty
:153.
Instrument
:14,17.
Intention :37,38,57,95.
Intermediateappetition
:7.
Ishixq
:5,150,156.
J
Juggler:
90.
Juniper
:95.
K
Kahle,P.E.:1. http://islamsbooks.wordpress.com/

212. 206 IBNBAJJAH'SPSYCHOLOGY
Knowledge
:17,18,19,20,
21,24.
L
Last :79.
entelechy
:17.
Learning
:117.
Light:81,g5,86.
Lip,
broad :102.
Logos
:118.
Lute :89.
M
Mathematical
Sightsand
Shades :82.
Mahlath :88.
Matkna .88.
Matter :
8,13,19,43,44,46,
47,48,49,51,55,56,58,
59,60,66,70,71,74,103,
108,110,112,138,159,162.
Meaning
:
72,75.
Medium :99,100.
Metaphysics
:
18,22,33,48,
115.
Meteorology
:
63,65,67.
Mind :9,153.
Mineralbodies :64,65.
Mirror :87.
Mixing: 63,64,69,92,168,
178.
Mixture :62,63,95.
Moist :
88,96.
Moisture :95,96.
Motion:15,44,130,147.
Moved:16,47,62,161.
Movent: 102.
Movingfaculty
:34,37.
Movement :39,55,(6,87,88,
133.
Mover:14,15,16,32,35,36,
45,47,54,55,56,60,62,63,
65,75,100,127,128,133,
160,161.
Musk :95.
Mutlaq
:88.
N
Nature :16,17,34,51.
Naturalbodies :13,14,16,
17,127.
body
:39,132.
things
:126.
desire :9.
Nutritivefaculty,definition: 6,
29,35,39,
40.
soul :17,35,38,
42,133,148,149.
Necessary, definition :29.
Nerve :100.
Nourishment :56.
Nutrient :35.
O
Ockley
:12.
Odorous :95.
Odour :92,93,94,95.
Oesophagus
:9C.
Opinion
:106.
Organ
:98,99,100.
P
Particular: 77,120,192.
Passivefaculty
:8,143.
Passivity
:31.
PaulKaraus :127. http://islamsbooks.wordpress.com/

213. INDEX
207
Perception,
definition :7,8.
57,101,187.
Perfection :15,17,56.
PeriHermenias :119.
Peripatetics
:52.
Per
prius
etposterims
:19.
Phaedo :115.
Phantom :108.
Philosophische Abhandlung-
den :127.
Physics
:26,29,30,38,43,
49,50,58,67,69,70,76,83,
111,127.
Plato :5,21,26,48,52,109,
115,126,137,161.
Pleuritics :107.
Plotinus :160
Plutarch :5.
Pneuma,innate :100.
Pocock,E:10,12.
Politics,theScienceof:15,
132.
PoliticalScience :18.
Possible :113,144.
PosteriorAnalytics
:20.21,
22.
Position :31,83.
Possession :31.
Potentiality
:33,44,46,48.
58,62,73,110.
Principle,First :19.
Primemover :47.
Privation :144.
Prophecy
:9.
Psychicalcoldness :100.
perception
:158.
Psychology
:18,125.
Putridity
:41.
Q
Quantity
:31,34.
Quality
:31.
R
Rarefaction
:64.
RationalAppetition
:7.
faculty
:8.
Reasoning faculty
:
8,117,
118,192.
Soul :17.
Recollection
:117.
Representation
:108,109,112,
114.
Reproduction
:7,41,143,
144.
Relation,categoryof:31,83,
84.
Reproductive faculty
:39,40,
42,57.
Respiration
:93.
Revelation
:9,
S
al-Sa'igh,
Ibn :1.
Sabbaba
:88.
Sensation
: 8,56,62,106,
110,158.
Sensible: 107.
*
Bookon :114
Sense :102,103.
Sensitive :17.
Senseperception
:43,57,58,
66,76,77,87,91,98,103,
107,108,157.
Sentient :62.
Separation
:112. http://islamsbooks.wordpress.com/

214. 208 IBNBAJJAH'SPSYCHOLOGY
Shadow :87.
Shell :97.
Shiga
:127.
Sisht
:
79,101,172.
Signs
:20.
Simplicius
:5.
Simplebeing
: 13.
Skin :98,99.
Sleep
:105,110.
Smell :92,95,178.
Smoke :82,96.
Sound :89,176.
Soul,definition :
6,7,8,16,
17,18,20,21,22,23,24,25,
26,32,38,42,54,56,61,
79,104,125,133,156.
Space: 31.
Sperm
:41,42.
Sphericalbody:51,55,147,
Sponge
:
97,148.
Spontaneousgrowth
:155.
Stick:101.
Storax :95.
Substance :
31,140.
Substratum: 30,31.51,57,
83,160.
Succession :41.
Successive :156.
Syllogism
:23.
T
Tadblral-Mutawahhid :
1,2,11,12,127,132.134.
Tangible:62,98,101,182.
Taste:93,96,181
Terrestrial :81,
Themislius: 5,101,181,184.
Theophrastus
:5.
Thunder :90.
Throat :96.
Timaeus :21,127.
Time :31.
Touch :98,99,101,182.
Transformation :14,110.
Transitory
:73.
Tninslucence :86.
Translucent :86.
Transitorymovement :32.
True :107.
Trunk :102.
U
Universal :120,190,192.
Urula :96.
V
Viscous :96.
Vision :79,86,173.
Vitreoushumour :173.
W
Wal/er,R.:127.
Wood :44,45,46,47.
Z
Zir :88,89. http://islamsbooks.wordpress.com/

215. CORRIGENDA
P.5: Read(a\
theend)
:
^3^1
^3^*du^iinsteadof
P.38.2:
"being'*
insteadofbemg.
NewP.50.23 : Now
P.57.23 : lateron
30 : bywhat
P.58.6 : ofsmell
.,
11 :
,,mouth
P.6328: inefTicient
P.82.21: As
though
P.127.1&4,, Xj*Ul
P.128.25 :
accidentally
P.129.2 ***
.13-14 :Read :
Fol.48a:i^iju
Fol.50a.:...
latteron
bywhea
ofsmall
motnh
ineflicient
Asthrough
accidentlly
& ,a.MS
- http://islamsbooks.wordpress.com/

216. P.129.26 :Read :
<JV*JJs*>>
J
al-Kawn,Fol.81b :uT'/**>
Fol.82b:
P.13115-16
:Read :&y>&<JJr
,Fol.16a
:Jt
*s
Fol.16b.
P.131.33 :Read :J^
**j^.V3instea 1ofJ*
*xAOV3
JM32^ecoud
liaeiiumbottom)
:
Fcl182a : ^*
jl
fol.183b22 ^yiiuVU
F134-12 : Jfci.c*^j^'ioj-^
^yi
ij,*^
1^13^
Al-H.iya\v
rtn,Fol.96a:^^
U
P135.24&25 :Read :
l
'S?etheAr.TextFol.155A,Damascus,
p.
101 : JjV!JIJ&.VI
P.137.4 :'\i- hur al-'Ulwiyah
Fol.71b
JJJU"
P.1386-7: ,..
-
f*
. ..^^
P,175.NJ.26 ;earf ;"siV
1
"
insteadof
'
V'" http://islamsbooks.wordpress.com/