Incorporeality of human soul in the views of Aristotle, Avicenna and Mulla Sadra
Document Type : Research Paper
Author
استادیار ، دانشکده ى شهید محلّاتى
Abstract
The problem of incorporeality of human soul and the state in which it occurs as well as its quality of appearance are focused on in this paper.Two different views have been related to Aristotle; Alexander Aphridusi and Averros have known partial souls corporoeal and immaterial for Aristotle but Avicenna and Aquinas have not. Such is the case because of disagreements found in Aristotle’s own sayings. I think the latter to be correct; it is clear when noticing his emphesizing on the simplicity of the soul.
Avicenna himself, relying on indivisibility of intellectual forms and their special container (mdividual’s soul) and on self knowledge, has argued it to be immortal and immaterial. But Mulla Sadra, has found a contradiction between Avicenna fundamental principles and the view mentiond. Sadra himself, however, has used the same arguments as Avicenna.
He can do so well because of his agreement with some degree of incorporeality of animals soul; the fact never vieweel by Avicenna. Sadra, neverthelss, has said that every knowledge on human soul should be based on the teachings of the Household of the Prophet.
Avicenna himself, relying on indivisibility of intellectual forms and their special container (mdividual’s soul) and on self knowledge, has argued it to be immortal and immaterial. But Mulla Sadra, has found a contradiction between Avicenna fundamental principles and the view mentiond. Sadra himself, however, has used the same arguments as Avicenna.
He can do so well because of his agreement with some degree of incorporeality of animals soul; the fact never vieweel by Avicenna. Sadra, neverthelss, has said that every knowledge on human soul should be based on the teachings of the Household of the Prophet.
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