Suhrawardī and his interpretation of Avicenna's philosophical anthropology

Suhrawardi's interpretation of Avicenna's philosophical anthropology greatly depends on the Peripatetic system, in spite of its novel light motif and the faculty of imagination's predominance. His definition of the soul does not depart significantly from Avicenna's: its definition as an entelechy and a substance, its incorporeality, its pre-existence, or the role of the vital spirits---pneumata. However, he criticizes the materialism implied in a number of Avicennan theses. At issue is the ontological unity of the soul that Suhrawardi perceives to be jeopardized by the localization in the body of the representative faculties---the active and passive imaginations and the estimation---and their objects. After criticizing the "extramissive" and the "intromissive" theories of vision, Suhrawardi introduces his own illuminative theory in an effort to simultaneously account for mystical vision. He also reduces Avicenna's faculties responsible for representation to a single faculty, focusing on the soul's role in perception. Suhrawardi analyses self-knowledge, discussing the primary awareness of one's own existence, self-identity, the unmediated character of this type of knowledge, and the issue of individuation. At the conceptual level, intellection is logically prior to imagination, while discussions about the active intelligence, its functions, and the conjunction of the rational soul---the Isfahbad-light---with the active intelligence---the light principle---still remain Avicennan. Epistemological concepts such as intuition and mystical contemplation become central in the debate over the primacy of mystical knowledge over philosophical knowledge. Suhrawardi's and Avicenna's discussions about the nature of prophetic knowledge are then contrasted with the nature of mystical knowledge by introducing the negative and positive functions of the faculty of imagination, namely, its role in the particularization of universal truths and its mimetic function. The survival of th.
Keywords No keywords specified (fix it)
Categories (categorize this paper)
Edit this record
Mark as duplicate
Export citation
Find it on Scholar
Request removal from index
Revision history

Download options

Our Archive

Upload a copy of this paper     Check publisher's policy     Papers currently archived: 35,865
External links

Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
Through your library

References found in this work BETA

No references found.

Add more references

Citations of this work BETA

No citations found.

Add more citations

Similar books and articles

How Ibn Sīnian is Suhrawardī's Theory of Knowledge?Mehdi Aminrazavi - 2003 - Philosophy East and West 53 (2):203-214.
How Ibn Sinian is Suhrawardi's Theory of Knowledge?Mehdi Amin Razavi - 2003 - Philosophy East and West 53 (2):203-214.
On Knowledge of Particulars.Peter Adamson - 2005 - Proceedings of the Aristotelian Society 105 (3):273–294.
Avicenna and Tusi on the Contradiction and Conversion of the Absolute.Tony Street - 2000 - History and Philosophy of Logic 21 (1):45-56.
Avicenna and the Problem of Universals.Raja Bahlul - 2009 - Philosophy and Theology 21 (1/2):3-25.
Aristotle and Two Medieval Aristotelians on the Nature of God.R. E. Houser - 2011 - International Philosophical Quarterly 51 (3):355 - 375.
Avicenna and Ūsī on Modal Logic.Henrik Lagerlund - 2009 - History and Philosophy of Logic 30 (3):227-239.
Making Abstraction Less Abstract.Jon McGinnis - 2006 - Proceedings of the American Catholic Philosophical Association 80:169-183.


Added to PP index

Total downloads
23 ( #273,658 of 2,293,801 )

Recent downloads (6 months)
1 ( #410,358 of 2,293,801 )

How can I increase my downloads?

Monthly downloads

My notes

Sign in to use this feature