"Not So Ridiculous" : Avicenna on the Existence of Nature (tabi'a) contra Aristotle and the Ash'arites

Abstract
In this paper, I set out to explicate what I take to be a distinctive argument that Avicenna offers for the existence of nature (ṭabī ͑a) as a causal power (quwwa) in bodies (ajsām). In doing this, I first clarify the philosophical and historical context of the argument, showing that its two main targets were the Aristotelian tradition on the hand and the Ash ͑arite theological (kalām) tradition on the other. With regards to the Aristotelian tradition, which took the existence of nature as a given, I show that the shaykh departs from it in this regard for at least two reasons. The first has to do with a certain feature of how Avicenna conceptualized, consistent with the Aristotelian tradition, the hierarchical relation between the various sciences. That feature is: principles of a lower science must sometimes be proven by a higher one on the hierarchy. The second reason has to do with the influence of Avicenna’s theological contemporaries; for although such thinkers held, with the Aristotelians, that bodies display various kinds of activity or motion, they were anti-realists about any sort of powers and so of nature understood as a power. That is, they denied, against the Aristotelians, that bodies behaved in their characteristic ways in virtue of some internal power identifiable with ‘nature’ in the technical Aristotelian sense. Instead, bodies, they argued, do what they appear to be doing in virtue of a single, powerful, and transcendent being, i.e., God. Avicenna had to meet this challenge, and I show that he meets it in a unique manner - namely, by allowing, with the Ash ͑aris, the causal involvement of a transcendent being in the production some effect e from some body x, and yet still showing, against them, that e must occur in virtue of some property F in x, where F makes a real causal contribution to e’s occurrence. In this way, Avicenna attempts to establish the existence of nature qua power and thereby refute occasionalism.
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Published
2019
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Oxford University Press
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978-0-19-884551-5
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English
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Oxford Studies in Medieval Philosophy : Volume 7
Citation
  • Dadikhuda, D. (2019). "Not So Ridiculous" : Avicenna on the Existence of Nature (tabi'a) contra Aristotle and the Ash'arites. In R. Pasnau (Ed.), Oxford Studies in Medieval Philosophy : Volume 7 (pp. 1-43). Oxford University Press.
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description In this paper, I set out to explicate what I take to be a distinctive argument that Avicenna offers for the existence of nature (ṭabī ͑a) as a causal power (quwwa) in bodies (ajsām). In doing this, I first clarify the philosophical and historical context of the argument, showing that its two main targets were the Aristotelian tradition on the hand and the Ash ͑arite theological (kalām) tradition on the other. With regards to the Aristotelian tradition, which took the existence of nature as a given, I show that the shaykh departs from it in this regard for at least two reasons. The first has to do with a certain feature of how Avicenna conceptualized, consistent with the Aristotelian tradition, the hierarchical relation between the various sciences. That feature is: principles of a lower science must sometimes be proven by a higher one on the hierarchy. The second reason has to do with the influence of Avicenna’s theological contemporaries; for although such thinkers held, with the Aristotelians, that bodies display various kinds of activity or motion, they were anti-realists about any sort of powers and so of nature understood as a power. That is, they denied, against the Aristotelians, that bodies behaved in their characteristic ways in virtue of some internal power identifiable with ‘nature’ in the technical Aristotelian sense. Instead, bodies, they argued, do what they appear to be doing in virtue of a single, powerful, and transcendent being, i.e., God. Avicenna had to meet this challenge, and I show that he meets it in a unique manner - namely, by allowing, with the Ash ͑aris, the causal involvement of a transcendent being in the production some effect e from some body x, and yet still showing, against them, that e must occur in virtue of some property F in x, where F makes a real causal contribution to e’s occurrence. In this way, Avicenna attempts to establish the existence of nature qua power and thereby refute occasionalism.
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spellingShingle "Not So Ridiculous" : Avicenna on the Existence of Nature (tabi'a) contra Aristotle and the Ash'arites Dadikhuda, Davlat nature causality Aristotelianism Ashʿari theology Avicenna kausaliteetti arabialainen filosofia luonnonfilosofia metafysiikka
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title "Not So Ridiculous" : Avicenna on the Existence of Nature (tabi'a) contra Aristotle and the Ash'arites
title_full "Not So Ridiculous" : Avicenna on the Existence of Nature (tabi'a) contra Aristotle and the Ash'arites
title_fullStr "Not So Ridiculous" : Avicenna on the Existence of Nature (tabi'a) contra Aristotle and the Ash'arites
title_full_unstemmed "Not So Ridiculous" : Avicenna on the Existence of Nature (tabi'a) contra Aristotle and the Ash'arites
title_short "Not So Ridiculous" : Avicenna on the Existence of Nature (tabi'a) contra Aristotle and the Ash'arites
title_sort Not So Ridiculous Avicenna on the Existence of Nature tabia contra Aristotle and the Asharites
topic nature causality Aristotelianism Ashʿari theology Avicenna kausaliteetti arabialainen filosofia luonnonfilosofia metafysiikka
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