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Abasi Hosseinabadi H. The Ontological Position of Intelligence in Kitab al-Alal. jpt 2024; 4 (4) :301-312
URL: http://jpt.modares.ac.ir/article-34-75843-en.html
URL: http://jpt.modares.ac.ir/article-34-75843-en.html
Department of Islamic Philosophy and Theosophy, Shahr-e-Ray Branch, Payam-e-Noor University, Shahr-e-Ray, Iran
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One of the central documents in the case of Neoplatonism of the Middle Ages Next is the fact that it is a Book of Causes [Kitab al-Alal/Kitab-o-al-izah fe-al-khair al-Mahdh le-Aristo Talis]. The book "The Elements of Theology" has translated the first seven propositions from Greek into Arabic in Kitab-o-al-izah fe-al-khair al-Mahdh [Shahrzouri, n.d: 178]. The general structure of the Book of Causes deals with the discussion of primary causes, including the distinction between primary causes and the division of primary causes into three levels of primary cause, namely God, minds, and souls. [Brand, 1984: 10-11]. The issue of this article is the ontological position of intelligence in Kitab al-Alal. The question is, what is the ontological position of intelligence in Kitab al-Alal, and how can it be explained? We deal with this using an analytical method. Have achieved these Discussion and Findings:
About the whatness of intelligence in the Book of Causes, intelligence is an intellectual substance. [Aquinas, 1996: 60]. Intelligence is yliatim because it is a form. [Brand, 1984:28]. For Thomas, yliatim is derived from the Greek ὔλη, meaning “matter” [Taylor, 1979: 508]. Bertulacci has been used “form” and “shape” [Bertolacci, 2022: 253]. then intelligence has the components of “unity”, “simplicity”, “eternity”, “indivisibility”, “abstraction” and “incorruption” [Badawi, 1977: 6-10]. Intelligence is for its unity because intelligence is the first created being, and because it is the first, it is one. It is the simplest being among beings. [Badawi, 1977: 6-8] Because it is not a body and does not have movement, intelligence is an undivided substance [Aquinas, 1996: 53]. it is also not divisible or separable.
There are several important points about the nature and reality of intelligence in the Book of Causes: First, intelligence is a composite matter composed of form and existence; the composition mentioned in Intelligence in Chapter Eight is not the composition of matter and form that is in sensible things. Combining matter and form led to hylomorphism (Strauss, 2014: 32). because intelligence is eternal, and an eternal being does not accept corruption; therefore, it does not have the composition of matter and form. Second, it is the first created in existence. Third, since it is after the first cause, intelligence is at the level of eternity and eternity and is eternal. [Aquinas, 1996: 15]. There is a composition of form and existence in separate substances, and the Liber de Causis, prop. 9. It is said that the intelligences have form and existence [Aquinas, 1997: 10].
About the ontological position of intelligence, two main discussions are raised: one is the position of intelligence in the levels of existence, and the other is the creative and existential position of intelligence, which is presented in the Book of Causes with two statements and two interpretations; through the divine power that is in it, the intelligence is the ruler of all the things that are under it and through that divine power it retains these things because and it is the cause of the things [Brand, 1984: 27; Badawi, 1977: 12]. Intelligence is identical to its thought. Its existence and intellection are one thing, then it is created by existing, and its existence is thought, created by the act of thinking [Proclus, 1971: 153].
- Planning and distribution mean that the First Cause governs all beings and, through grace, provides a single distribution and illumination to beings; beings receive those benefits and distributions in different ways according to their existential capacity and level of existence. In the first, second, and fourth chapters, he discusses the position of intelligence in the levels of existence. In the first chapter, he discusses the first cause and the secondary cause [Badawi, 1977: 1]. The second cause can be the first cause [Badawi, 1977: 2]. And the first cause is the main cause. In the Book of Causes, he uses the terms "emanation," "Participation," and "Ruling" to explain this issue. In the principles of theology, he uses, more specifically, "thought equal to creation." Regarding thinking as equal to creating, which shows a connection between existence and knowledge [Badawi, 1977: 12; Proclus, 1971: 153]. "causality" is the basis of this intellectual activity. intellectual is existentially both cause and effect. The effect is the first cause and the cause of things after itself. Knowledge is the cause of the creation of lower things. His intellection is the act of creation [Badawi, 1977: 12; Proclus, 174: 153; Aquinas, 1996: 60].
The Book of Causes has explained intelligence in a cosmological and ontological position, even though it also speaks of knowledge; knowledge is a kind of creation with the existence of one, and what is assumed in the cosmology of the Book of Causes is that a single thing is created from a single thing. Intelligence, which is the first created thing of the First Cause because it is abstract and eternal, creates eternal beings directly, and the creation of other things is through the medium of the soul and celestial bodies [Aquinas, 1996: 83]. In being the ruler and ruler of things, his plan is weaker than Causes, and the scope of spreading the goodness and perfections of God to other beings is great. Still, the scope of spreading the goodness in Causes is limited to intellection, thought activity, and beings with this ability.
Another point is that in the ontological position of intelligence, the Book of Causes has not clearly explained the creation of things and even eternal things. However, Muslim philosophers' path in proposing the theory of ten intelligences and active intelligence is towards creation and creation.
Another point is that the Book of Causes has not given any opinion about the position of intelligence in the ascending arc, in the sense that man can achieve perfections and good things and reach perfection by connecting to intelligence, as is an important discussion in Islamic philosophy in the East and West of the Islamic world.
About the whatness of intelligence in the Book of Causes, intelligence is an intellectual substance. [Aquinas, 1996: 60]. Intelligence is yliatim because it is a form. [Brand, 1984:28]. For Thomas, yliatim is derived from the Greek ὔλη, meaning “matter” [Taylor, 1979: 508]. Bertulacci has been used “form” and “shape” [Bertolacci, 2022: 253]. then intelligence has the components of “unity”, “simplicity”, “eternity”, “indivisibility”, “abstraction” and “incorruption” [Badawi, 1977: 6-10]. Intelligence is for its unity because intelligence is the first created being, and because it is the first, it is one. It is the simplest being among beings. [Badawi, 1977: 6-8] Because it is not a body and does not have movement, intelligence is an undivided substance [Aquinas, 1996: 53]. it is also not divisible or separable.
There are several important points about the nature and reality of intelligence in the Book of Causes: First, intelligence is a composite matter composed of form and existence; the composition mentioned in Intelligence in Chapter Eight is not the composition of matter and form that is in sensible things. Combining matter and form led to hylomorphism (Strauss, 2014: 32). because intelligence is eternal, and an eternal being does not accept corruption; therefore, it does not have the composition of matter and form. Second, it is the first created in existence. Third, since it is after the first cause, intelligence is at the level of eternity and eternity and is eternal. [Aquinas, 1996: 15]. There is a composition of form and existence in separate substances, and the Liber de Causis, prop. 9. It is said that the intelligences have form and existence [Aquinas, 1997: 10].
About the ontological position of intelligence, two main discussions are raised: one is the position of intelligence in the levels of existence, and the other is the creative and existential position of intelligence, which is presented in the Book of Causes with two statements and two interpretations; through the divine power that is in it, the intelligence is the ruler of all the things that are under it and through that divine power it retains these things because and it is the cause of the things [Brand, 1984: 27; Badawi, 1977: 12]. Intelligence is identical to its thought. Its existence and intellection are one thing, then it is created by existing, and its existence is thought, created by the act of thinking [Proclus, 1971: 153].
- Planning and distribution mean that the First Cause governs all beings and, through grace, provides a single distribution and illumination to beings; beings receive those benefits and distributions in different ways according to their existential capacity and level of existence. In the first, second, and fourth chapters, he discusses the position of intelligence in the levels of existence. In the first chapter, he discusses the first cause and the secondary cause [Badawi, 1977: 1]. The second cause can be the first cause [Badawi, 1977: 2]. And the first cause is the main cause. In the Book of Causes, he uses the terms "emanation," "Participation," and "Ruling" to explain this issue. In the principles of theology, he uses, more specifically, "thought equal to creation." Regarding thinking as equal to creating, which shows a connection between existence and knowledge [Badawi, 1977: 12; Proclus, 1971: 153]. "causality" is the basis of this intellectual activity. intellectual is existentially both cause and effect. The effect is the first cause and the cause of things after itself. Knowledge is the cause of the creation of lower things. His intellection is the act of creation [Badawi, 1977: 12; Proclus, 174: 153; Aquinas, 1996: 60].
The Book of Causes has explained intelligence in a cosmological and ontological position, even though it also speaks of knowledge; knowledge is a kind of creation with the existence of one, and what is assumed in the cosmology of the Book of Causes is that a single thing is created from a single thing. Intelligence, which is the first created thing of the First Cause because it is abstract and eternal, creates eternal beings directly, and the creation of other things is through the medium of the soul and celestial bodies [Aquinas, 1996: 83]. In being the ruler and ruler of things, his plan is weaker than Causes, and the scope of spreading the goodness and perfections of God to other beings is great. Still, the scope of spreading the goodness in Causes is limited to intellection, thought activity, and beings with this ability.
Another point is that in the ontological position of intelligence, the Book of Causes has not clearly explained the creation of things and even eternal things. However, Muslim philosophers' path in proposing the theory of ten intelligences and active intelligence is towards creation and creation.
Another point is that the Book of Causes has not given any opinion about the position of intelligence in the ascending arc, in the sense that man can achieve perfections and good things and reach perfection by connecting to intelligence, as is an important discussion in Islamic philosophy in the East and West of the Islamic world.
Article Type: Original Research |
Subject:
Epistemology (Medieval)
Received: 2024/08/28 | Accepted: 2024/12/10 | Published: 2024/12/21
Received: 2024/08/28 | Accepted: 2024/12/10 | Published: 2024/12/21
References
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