Ibn Rushd Sense Perception and Duration of Inner Comprehension

Ibn Rushd Sense Perception and Duration of Inner Comprehension

June 27, 2021 Off By Felso

Ibn Rushd says that it is the “sensible objects” that actually exist, that affect the “senses”, which he considers as the “passive” powers of the nafs, due to their presence in both potency and action. However, for example, the image of the color in the outside world and the image that appears in the common sense, which enables it to act and fulfill its function by affecting the power of vision, are two different forms. This means that the image perceived by the sense power acquires an abstract quality compared to the external world. (Ibn Rushd, 1958: 20-25; 1980b: 194, 202)

The formation of a suitable image of an object in the mind, which is suitable for its situation in the outside world, takes place by bringing together the qualities perceived by different sense powers by the “common sense”. The ability of the five senses to function depends on the coexistence of the subject and the object in appropriate positions and conditions. This means that at the stage of sense perception, we can only talk about a “projection”, not an image and concept independent of matter yet. Imagination (imagination) realizes that this projection (form) becomes an “image” independent of the object it belongs to. At this stage, although there is no subject-object association anymore, a copy of it exists in the imagination. By combining various images in different ways, imagination can also create images that are unique in the outside world, such as a lion-headed and winged horse (pegasus). (Ibn Rushd, 1980b: 193)

Saying that images (imaginary form) formed in the imagination depending on sense perception, they must go through a new perception process in order to become a concept, Ibn Rushd said that this process has two functions: “memory power” (quvvetu’) which has two functions, one of which is “preservation” and the other is “remembering”. l-hifz). The memory power, which first receives and stores (hifz) the images created by the imagination, can then re-perceive them voluntarily or involuntarily. This re-perception (istircâ‘) process is called “remembering” (dhikr) without will, and “thinking” (contemplation) if it is done voluntarily: memory power is called “zakire” because of its function of remembering, and “mufekkire” because of thinking ability. However, while thinking is an exclusively human ability, remembering is also found in imaginative animals.

Stating that remembering is an intermittent memorization and memorization is an uninterrupted recall, Ibn Rushd is of the opinion that while performing this function of memory power, it works in connection with imagination and can only perceive particular concepts (al-ma’kûlatü’l-juz’iyye). In order for the recall to take place, (a) the image, (b) the concept of the image, namely the “image”, (c) the remembering of the image, and (d) the remembered image must be known to be the concept of something perceived by the senses before. Among these elements, the image is imagination, the concept of the image, that is, the concept of the image, which first abstracts it from it (appeal, isolation) and then combines it with it again (terkib) during remembering is the “power of design” (al-kuvvetü’l-musavvire): At the same time, accuracy or The “knowing that the remembered concept belongs to a previously perceived object”, which is the process of making a “judgment” (judgment) with the possibility of mistake (îjâb ve selb), is carried out by the “mind” (İbn Rushd, 1950, 79; 1980, 208). -211).