By Henrik Lagerlund
This booklet bargains with the interior senses, the mind/body challenge and different difficulties linked to the concept that of brain because it built from Avicenna to the clinical Enlightenment. The ebook collects essays from students during this promising box of analysis. It brings jointly students engaged on a similar matters within the Arabic, Jewish and Western philosophical traditions. This assortment opens up new and fascinating views.
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Additional resources for Forming the Mind: Essays on the Internal Senses and the Mind Body Problem from Avicenna to the Medical Enlightenment (Studies in the History of Philosophy of Mind)
First of all, Ibn Rushd here states that memory perceives (tudriku) the intentio/ma‘nâ, and this means that memory is a knowing faculty and that the object of memory is not the same as the object of imagination. Without examining the complex problems that the history of the word ma‘nâ introduces, we can understand what the word intentio means, starting from Aristotle’s work, which Deborah Black23 rightly indicates as the source of this passage. In De Memoria I, 450b21–27, Aristotle distinguishes two meanings of the word image: the image as object of the thought, and the image as a copy of a natural element.
Bridges, II: 127–129. 4, ed. Lindberg, 14–16; ed. Bridges, II: 16. 8, ed. Lindberg, 246; Bridges, II: 127. IMAGINATION AND EXPERIENCE IN THE SENSORY SOUL 43 can entertain the notion that a particular wolf is dangerous. Do sheep have subrational mental acts linking some sensations with harm? 63 Is it just that images of wolves are distressing, and images of sheep are soothing for lambs? 64 But it cannot explain animal cogitation, cases such as the syllogizing dog or hunting cat. Bacon reports a vivid experience.
2: “... substantia facit speciem sensiblem, non tamen a sensibus exterioribus quinque nec a sensus communi. Sed tamen haberi potest a cogitatione et estimatione quibus ovis sentit speciem complexionis lupi inficientem et ledentem organum estimative; et ideo fugit lupum primo aspectu, licet numquam prius viderit eum. Et hec est species substantie nocive et inimice ipsi ovi; et econtrario species substantie amice et convenientis alterius ovis comfortat organum estimative, et ideo non fugit una ovis aliam.