| LEADER |
03150nam a22001937a 4500 |
| 001 |
1073547 |
| 044 |
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|b العراق
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| 100 |
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|a إبراهيم، سامي محمود
|g Ibrahim, Sami Mahmood
|e مؤلف
|9 53784
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| 245 |
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|a أنظمة ابن رشد المعرفية وتعدد العقول
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| 260 |
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|b جامعة الموصل - كلية الآداب
|c 2008
|m 1429
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| 300 |
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|a 388 - 413
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| 336 |
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|a بحوث ومقالات
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| 520 |
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|b Mind has a special status in the Islamic thinking. Islam appreciation of mind has so many patterns. Due to the high status of mind, a research on “knowledge systems of mind” as were laid by Ibn-Rushed is being presented here, showing his view with regard to the reality of mind as it is commonly known, his opinion of its status, and whether it uniformed or it differs from one man to another according to the depth of man’s thinking. And its relation to the spirit and the nature of this relation. It was found out that Ibn-Rushed had a great impact on the development of human thinking, particularly his call to rely on the mind and experiment, starting from the nature or the external world through his foundation of epistemology and anthology. Ibn-Rushed’s objectivity appeared clearly in his view of knowledge as being relative and not absolute. He believes that human sciences are relative not absolute, because he realizes that knowledge is everchanging. It starts with sensations and then moves to imaginations and to the overall meanings. It can be seen that Ibn-Rushed did not give an absolute importance to the abstract rules of mind and disposing them to man’s feeling of reality and the surrounding. Instead he realized that man starts to apprehend this reality through his senses, thus he recognizes the importance of mind in studying reality and making judgment about it. Ibn-Rushed stresses the value of global mind, in realizing the material things and the reason behind their existence. Mind which realizes the reasons behind the existence, knows why do they exist. Knowledge about these material things could not be complete, unless the reason behind their existence is known. If these reasons are absent or ignored then this is the ignorance itself. And this is a significant factor in the formation of knowledge frame of human mind. This advanced understanding of the concept of human knowledge had undeniable effect on Europe in the modem ages to arrive at what is called controlling and bringing nature into subjection.
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| 653 |
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|a المذاهب الفلسفية
|a ابن رشد ، محمد بن أحمد بن محمد (الحفيد) ، 595 هـ
|a الدلالات اللغوية
|a العقل فى اللغة
|a التحليل النفسي
|a الانفعالات النفسية
|a الفلسفة
|a المعرفة الحسية
|a الاضطرابات النفسية
|a الحواس الخمس
|a العقل الهيولاني
|a الصور الحسية
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| 773 |
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|4 الادب
|6 Literature
|c 015
|f Ādāb al-rāfidayn
|l 055
|m ع 55
|o 0260
|s آداب الرافدين
|t Al Rafidain Arts
|v 000
|x 0378-2867
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| 856 |
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|u 0260-000-055-015.pdf
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| 930 |
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|d y
|p y
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| 995 |
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|a AraBase
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| 999 |
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|c 424522
|d 424522
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