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PHILOSOPHIAE
MEDII AEVI
Studien zur Geschichteder
Philosophiedes Mittelalters
Herausgegeben von
BURKHARD MOJSISCH - OLAF PLUTA
Band II
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microfilm, or any other means, without written permission from the publisher.
A. EXPOSffiON
1. Avicenna's Tanbfh
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Michael E. Marmura
the reason for this constant self-awareness. He does not tell us, that is,
that self-awareness is constant because it is one of the soul's constitu-
ents. Avicenna simply asks us to introspect. Provided the soul is capable
of attending to a thing correctly, introspection will show that one is
never unaware of one's self. «Return to your self,» he writes, «and
reflect whether, being whole, or even in another state such, however,
that you attend to a thing in a correct manner, you would be oblivious to
the existence of your self (dhataka)and would not affirm your self/soul
(nafsaka)?» «To my mind,» he continues, «this does not happen to the
perspicacious - so much so that the sleeper in his sleep and the person
drunk in his state of drunkenness will not miss knowledge of his self.»5
But this is not all. Even if all the sensory faculties are inactive and
there is total unawareness of our bodies and of anything physical and
spatial, Avicenna continues, we would still be aware of our individual
selves. He expresses this by giving a version of the hypothetical example
of the individual created fully mature and rational and suspended in
The two words in the title, al-Ishiiriit and al-tanb'ihiit are closely related in
meaning. Ishiiriit is the plural of ishiira, «indication,» «hint,» «sign,» «signal,»
«directive;» tanbfhiit, the plural of tanb'ih «drawing attention to something,»
«alerting,» <<awakening,» usually directing attention to something one already
knows. For a discussion of this term as it is used in the De Anima of the Shi/a>,for
example, and elsewhere, see the author's article, «Avicenna's 'Flying Man' in
Context,» The Monist, 69,3 (July, 1968), pp.383-95, particularly pp.366, 390-91, and
notes 38,39.
The lshiirat is presented in the form of short sections, each usually (but not ex-
clusively) entitled either as isharaor tanb'ih. In their unders~nding of these terms,
medieval Islamic writers gave different emphases. Thus al-Tusi (d.1274).suggests
that ishararefers to a problem that is sought after, while tanb'ih refers to the inves-
tigation of the question. See his Commentary in lbn Sina, al-Ishiiri.itwa al-Tanb1hiit
ma<aSharb Na~'iral-Din al-Tus'i,ed. S. Dunya (Cairo, 1958), p.176. (This reference
will be abbreviated, «Tusi's Commentary.» Fakhr al-Din al-Razi as quoted by al-
Tusi (Ibid., p.245) holds that the inductive examination of Avicenna's work indi-
cates that ishararefers to a section where the the judgement is established through
effort; tanb'ih, to a section whose truth is established through an examination of
its definition or by something previously established. Qutb al-Din al-Razi al-
Tal;ttani (d. 1374) in his Commentary on the Ishiiriit, indicates that the term tan bf h
is used to refer to a section where the discussion does not require a demonstra-
tion. See lbn Sina, al-Isharat wa al-Tanbihiit ma<aSharb Na~fr al-Dfn al-Tus'i wa
Qutb al-Din al-Razi, (al-Tahtanf) (3 vols.: Tehran, 1959) vol.. II, p.295. This refer-
ence will be abbreviated, «Ta);ltani's Commentary.»
5 Isharat, p. 119.
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Fakhr al-Din al-Razf's Critique of an Avicennan Tanbfh
6 For a detailed discussion of this version, as well as the other two versions of
Avicenna's hypothetical example, see my articles in The Monist, referred to in n.4.,
above.
7 Fakhral-Din al-Razi, Sharf, al-Ishariit(Cairo, 1325 A.H.) pp.121-22. This old print-
ing covers the Physics and Metaphysics, but not the Logic of the Isharat. It includes
Avicenna's text as well as al-Tusi's commentary. References to this printing will
be abbreviated, «al-Razi's Commentary.»
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Michael E. Marmura
Al-Razi's exegesis of the tanbfh does not stop with these criticisms men-
tioned above. He offers an argument to show that this notion of constant
self-awareness is not self-evident. But if not self-evident, it is in need of
a proof. Interestingly, al-Razi himself offers two argumnets in support
of this notion: the first is to show that constant self-awareness is a fac-
tual state of affairs; the second, that it is impossible for the self not to
have this constant self-awareness. He then adds that the first argument
is the weaker of the two, disclaiming that either argument is demonsta-
tive.
This disclaimer is quite explicit and at first sight may suggest that al-
Razi' s supportive arguments are at best given half-heartedly, that per-
haps he does not support the ide~ that man has constant self-awareness.
There is, however, no. textual evidence for interpreting al-Razi in this
way and there is no good reason for doubting that the two arguments,
although not regarded as demonstrative, are genuinely supportive, re-
echoeing what al-Razi says elsewhere. For his real quarrel with Avi-
.cenna is not on the question of constant self-awareness, but on the na-
ture of the object of this awareness - the self: Is it material or non-mate-
rial?
Now al-Razi agrees with Avicenna and uses essentially his argu-
ments to show that the self is other than the physical body or any of its
organs. He thus agrees with Avicenna that one can have self-awarenes:.,,
when totally unaware of the physical body. But from this, he maintains,
it does not follow that the self is immaterial. Material things differ in
their quiddities and are not reducable to each other. The self, or the hu-
man soul, he maintains, is a material substance, differing in quiddity
from the body, but exists in it, rendering it animate. 8
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Fakhr al-Din al-Razi's Critique of an Avicennan Tanbih
terial substance differing in quiddity from the body. This is a view that can be
traced back to the maverick Mu'tazilite theologian al-Naiiam (d.ca.845). Al-
Ash'ari, Maqiiliit al-lslamiyyin, ed. H. Ritter (Istanbul, 1930) pp.331,333; al-Shahra-
stani, al-Milal wa al-Ni/ull, ed. A. F. Muhammad (3 vols.: Cairo, 1950), I, p.74.
9 Al-Razi, al-Arba'in, p.266.
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Michael E. Marmura
chology 1,1 of Avicenna's al-Shi/ii' (Al-Razi, one notes, says nothing about
the example's role of awakening the self to the direct experiential know-
ledge of itself) He writes:10
If the one among us imagines himself as though created all at once
and created complete, but having his senses veiled fromobserving ex-
ternal things, that he is falling either in the void or in filled space
where he meets no air-resistance and where he has no experience of
the qualities [of the hot and the cold]; that his limbs are separated so
that basically they neither meet nor touch; then in this state he would
apprehend his self, but would not be aware of any of his organs, ex-
ternal or internal. He would affirm his self without affirming for it
either length, breadth or depth. Indeed, if her were to imagine in this
state a hand or some other organ, he would imagine it neither as part
of his self, nor as a condition for his self. It is thus evident that what
one is aware of is other than that of which he is unaware. Conse-
quently his haecceity (huwwiyyatuhu) is other than his organs.
The second demonstration is treated as a syllogism, 11 the minor prem-
ise being that self-knowledge is not «acquired,» the major that know-
ledge of the external and internal bodily organs is «acquired». The main
argument is devoted to proving the ·minor premise, the major being
taken as an obvious empirical fact Al-Ra.zi in essence argues as follows:
If self-knowledge is acquired, then this would have to be either
through the senses or through thought. The first is false since it is gen-
erally agreed on that one knows his self while having no sensory experi-
ence at all. If the acquisition of this self-knowledge is supposed to be
through thought,then some indicator (dalfl) is needed. This would have
to be either the cause of the soul's existence or its effect. It cannot be the
cause since most people know their selves without the cause of their
selves occurring to them. It thus would have to be the effect. But the ef-
fect is an act of the soul. It thus would have to be either absolute, i.e. uni-
versal, or particular. It cannot be universal since from the universal only
the existence of the universal self is derived. If the act is particular, as it
would have to be, then it is related to the particular self. The self to
which it relates is necessarily presupposed. To infer the existence of the
self from the particular act hence involves circular reasoning.
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Fakhr al-Din al-Razi's Critique of an Avicennan Tanbfh
12 See the author's «Ghazali and the Avicennan Proof from Personal Identity for
an Immaterial Self,» A Straight Path: Studies in Medieval Philosophyand Culture in
Honor of A. Hyman, ed. Link-Salinger (Washington D.C., 1988) pp.195-205.
13Al-Razi, al-Mubii1;,athiit,p.225.
14Ibid., p. 226.
lS Al-Razi's Commentary, pp. 121-22.
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Michael E. Marmura
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Fakhr al-Din al-Razi's Critique of an Avicennan Tanbfh
Al-Razi argues that Avicenna has not shown whether this premise is
self-evident or whether - supposing that it is not self-evident - it re-
quires a demonstration. On the assumption that it requires a demon-
stration, Avicenna has not offered one. Nor has Avicenna shown that
even if it is not the case that a human is never unaware of his self, un-
awareness of one's self is an impossibility.
Is then this premise a self-evident proposition? This does not seem to
be the case, al-Razi maintains. For, he argues, if we present to our
minds this proposition, namely that in all of the four states mentioned by
Avicenna, one is always aware of his self, and the proposition that the
whole is greater than the part, we would not find the former proposition
as clear and evident as the latter. On the contrary, the former proposi-
tion, Avicenna's premise, is subject to doubt and hence must be supported
by argument.
In this connection, it should be noted, al-Razi is invoking a criterion of
self-evidence which Avicenna himself used. 16 In the earlier logical parts
of the Ishiiriit, for example, Avicenna had argued that a moral dictum is
not self-evident. If a person is born all at once, mature and rational,
having, however, had no contact with other human beings and is con-
fronted with two propositions, a commonly accepted moral dictum and
the statement that the whole is greater than the part, such an individual
would be able to doubt the former proposition but not the latter.
Al-Razi then adds that whatever proves demonstratively that it is im-
possible for one to be unaware of his self, proves that one is always
aware of his self. The converse, however, is not true. What indicates that
one is always aware of his self does not prove that it is impossible for
one not to be aware of his self. With this observation, al-Razi strives to
set things aright by giving two arguments, one to show that a person is
always aware of his self, the other to show that it is impossible for such a
person·not to be aware of his self. The first argument can be paraphrased
as follows:
Let us suppose that a person is not aware of his self. Let us then sup-
pose that either a pleasurable or painful thing is impressed on him. He
would then either feel this or he would not. If he does not feel either the
pleasure or the pain, then he is dead not alive. If he feels these things,
then he either does not feel them as something pleasurable or painful, or
16 Ishariit, p. 59.
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Michael E. Marmura
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Fakhr al-Din al-Razi's Critique of an Avicennan Tanbfh
17Both the Mu<tazilites and the Ash<arites held that self-knowledge is «necessary»
and immediate. See, for example, <Abd.al-Jabbar, Sharlzal-U~ al-Khamsa,ed. A. A.
Uthman (Cairo, 1952), p.50; al-Baqillani, Kitiib al-Tamhld, ed. R. J. McCarthy (Bei-
rut, 1957),pp.9-10.
18Both al-Tusi and al-Ta.l;itanireplied to al-Razi's criticism. Al-Tusi thus main-
tains that «the absolutely first and clearest of. human apprehensions is a human's
apprehension of his self,» and, in effect, takes al-Razi to task for not recognizing
this. Al-TO.si's Commentary, pp.320-21. The main thrust of the criticism, however,
seems to be directed at something al-RAzi did not maintain. Al-Rizi is not chal-
lenging the primacy of self-awareness, but rather the way Avicenna maintains
that this self-awareness is constant. Al-Ta.l;itani in his Commentary (pp.292,295)
reechoes the criticism of al-Tusi, but seems to make a connection between the
primacy and immediacy of self-awareness and its being constant. He thus main-
tains that «the first apprehension of each one is the apprehension of himself con-
tinuous with his individual existence.» Accordingly, this «comprises two intui-
tive apprehension: the conception of his self and the veridical belief that he ex-
ists.» He thus seems to hold that we intuit not only the soul and ourselves as ex-
isting, but also self-awareness as a permanent feature of our psyche. He further ar-
gues that al-Razi is mistaken when he suggests that all primary notions have the
same degree of clarity. This raises the question of what constitutes a primary no-
tion and self-evidence.
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Michael E. Marmura
B. TRANSLATIONS
1. Avicenna's Tanbfh19
2. Al-Razi' s Comments20
Know that according to the philosophers the truth of the matter is that
when each of us refers to his soul and self by saying« I,» [the referent] is
neither body nor, moreover, [something] inhering in a body. What is in-
tended by these sections is [to show] that it is not body. As regards the
second standpoint (al-maqam), namely that it does not inhere in a body,
this will become evident thereafter. We say:
The proof for this is that the specific self belonging to every human
may be known at a time when none of his organs are known. This dic-
tates that his specific self is other than his organs.
Showing the first [point,. the antecedent,] is in two ways. At one time,
he [Avicenna] claims that it is impossible for a human to become unaware
of his specific self, building the objective of his [argument] on this; at an-
19 Isharat,p. 119.
20Al-Razi's Commentary, pp. 121-22.
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Fakhr al-Din al-Razi's Critique of an Avicennan Tanbfh
other, he makes-no such claim but shows that the human may apprehend
his specific self when oblivious of all his organs.
Regarding the first standpoint, this is the one intended. It is necessary,
first of all, however, to set forth a premise, namely that the human has
[varying] degrees of discernment (al-fifna). The first is of a sound tem-
perament, apprehending sensible things and knowing them. The second
is the state ofsleep; for then the external senses and comprehension do
not remain sound. The third is the state of drunkenness. Here discern-
ment is more defective than it is in the state of sleep because in this state
the inner senses are also defective. The fourth is for a human to suppose
himself being in a state such that his parts are not connected and his
limbs do not touch, but rather, that his limbs are spread and suspended
for a moment in temperate, still, air. For in this state he will have no
awareness of another. And we have indeed supposed his being such that
his parts do not touch because if the parts of the animal are connected.
with each other, then each will feel that with which it is connected. It is
for this reason that we have supposed his organs not to be touching each
other. Moreover, when his organs are not connected and his parts not
touching, the parts and organs are inevitably spread apart. We have,
moreover, supposed them to be suspended in temperate, still, air, be-
cause if they were placed in a hard body, he would not be oblivious to it
and hence would be aware of it. As regards temperate, still, air, this is
because if the air is either warm, cold, in motion and so forth, then there
would occur to these suspended organs a sensible awareness of these
qualities and hence they would have an awareness of something other
than themselves. This then is the usefulness of the degrees of discern-
ment which the Shaykh [Avicenna] has mentioned and the reason for
giving priority of some over others.
The Shaykh then after elaborating in mentioning degrees, claimed
that the human in all these states must be aware of his individual self
(anniyyatihi), that is, its existence. Hence the sum total of his words in
this sectioh is that the human basically is never unaware of his self in any
of [these] states.
He, however, did not show whether this proposition is primary or
whether it requires demonstrative proof. And on the supposition that it
requires demonstrative proof, he did not mention at all an argument to
support it. Moreover, he did not show whether or not the human, even
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Michael E. Marmura
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Fakhr al-Din al-Razi's Critique of an Avicennan Tanbfh
Know that this argument entails that the state of the rest of the ani-
mals is also the same.
Regarding that which indicates the impossibility of a human's being
oblivious of the apprehension of his self one would say: Apprehending a
thing is an expression of the occurrence of the quiddity of the thing ap-
prehended by the apprehender. Thus my knowledge of my self is either
the occurrence of a form equivalent to my self in my self, - which is im-
possible because of the impossibility of the combination of two similars
and because, being equivalent in quiddity, neither the one nor the other
has a greater claim to being an inherer or a receptacal rather than the
converse, whereby it would follow necessarily that each would be both
an inhering thing and a receptacal which is inpossible - or the mere real-
ization of the quiddity of that self to that self. But the realization of a
thing to itself cannot be exchanged by [the] absence [the realization].
Hence a thing's apprehension of itself cannot be exchanged by unaware-
ness.
These two arguments, [however], are not demonstrative, the first be-
ing the weaker of the two. This, then, is the discourse on [the proposi-
tion] that the human is never unaware of his self.
641