(ABN ALI AL HOSAIN IBN ABDALLAH IBN SINA, called by the Latins AVICENNA). （荷兰阿里hosain阿卜杜拉伊本西纳，所谓由拉丁人阿维森纳） 。 Arabian physician and philosopher, born at Kharmaithen, in the province of Bokhara, 980; died at Hamadan, in Northern Persia, 1037.阿拉伯医生和哲学家，出生于kharmaithen ，在该省的博卡拉， 980人;死在哈马丹，在北部波斯， 1037 。 Avicenna was actually Persian, not Arabian阿维森纳实际上是波斯语，而不是阿拉伯
From the autobiographical sketch which has come down to us we learn that he was a very precocious youth; at the age of ten he knew the Koran by heart; before he was sixteen he had mastered what was to be learned of physics, mathematics, logic, and metaphysics; at the age of sixteen he began the study and practice of medicine; and before he had completed his twenty-first year he wrote his famous "Canon" of medical science, which for several centuries, after his time, remained the principal authority in medical schools both in Europe and in Asia.从自传素描，其中已回落，我们知道他是一个非常早熟的青年，在十岁那年，他知道可兰经的心，才十六岁，他已经掌握了什么是学到的物理学，数学，逻辑和形而上学;当时年仅十六，他开始研究和实践的医学;之前，他已完成了他的第21年，他写了他的著名的"佳能"医学科学的，其中几百年了，经过他的时候，仍然是首席权威医学院校都在欧洲和亚洲。 He served successively several Persian potentates as physician and adviser, travelling with them from place to place, and despite the habits of conviviality for which he was well known, devoted much time to literary labours, as is testified by the hundred volumes which he wrote.他先后几次波斯语potentates作为医师及顾问，交通与他们从地方，尽管习惯conviviality在这方面，他是人所共知的，花了不少时间，对文学的劳苦，为的是证明了由数百卷，其中他写道。 Our authority for the foregoing facts is the "Life of Avicenna,", based on his autobiography, written by his disciple Jorjani (Sorsanus), and published in the early Latin editions of his works.我们的机关为前述事实，是"生命的阿维森纳"的基础上，他的自传，写他的弟子jorjani （ sorsanus ） ，并刊登在早期拉丁语版本，他的作品。
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Avicenna's philosophy, like that of his predecessors among the Arabians, is Aristoteleanism mingled with neo-Platonism, an exposition of Aristotle's teaching in the light of the Commentaries of Thomistius, Simplicius, and other neo-Platonists.阿维森纳的哲学，像他的前辈之间的阿拉伯人，是aristoteleanism一睹新柏拉图主义，阐述了亚里士多德的教学中的轻的评论thomistius ， simplicius ，和其他新保守主义platonists 。
His Logic is divided into nine parts, of which the first is an introduction after the manner of Porphyry's "Isagoge"; then follow the six parts corresponding to the six treatises composing the "Organon"; the eighth and ninth parts consists respectively of treatises on rhetoric and poetry.他的逻辑是，分为九个部分，其中第一个是引进后的方式斑岩的" isagoge " ，然后沿着共分六个部分，相对应的六个论文撰写的"欧加农" ;第八和第九部分组成，分别就论文修辞学和诗歌。 Avicenna devoted special attention to definition, the logic of representation, as he styles it, and also to the classification of sciences.阿维森纳特别注意定义，逻辑的代表性，因为他作风，并以分类科学。 Philosophy, he says, which is the general name for scientific knowledge, includes speculative and practical philosophy.哲学，他说，这是总的名称为科学知识，包括投机和实践哲学。 Speculative philosophy is divided into the inferior science (physics), and middle science (mathematics), and the superior science (metaphysics including theology).思辨哲学分为劣科学（物理） ，以及中东科学（数学） ，以及卓越的科学（包括形而上学的神学） 。 Practical philosophy is divided into ethics (which considers man as an individual); economics (which considers man as a member of domestic society); and politics (which considers man as a member of civil society).实践哲学分为道德（即认为人作为一个个人） ;经济学（其中男子为成员的国内社会）和政治（文认为作为一个共产党员的民间社会） 。 These divisions are important on account of their influence on the arrangement of sciences in the schools where the philosophy of Avicenna preceded the introduction of Aristotle's works.这些分歧是重要的是考虑到他们的影响力就安排科学，在学校所在的哲学阿维森纳先引入亚里士多德的工程。
A favourite principle of Avicenna, which is quoted not only by Averroes but also by the Schoolmen, and especially by St. Albert the Great, was intellectus in formis agit universalitatem, that is, the universality of our ideas is the result of the activity of the mind itself.喜爱的原则阿维森纳，这是引述不仅averroes但同时也受schoolmen ，特别是由圣何俊仁伟大，是intellectus在formis agit universalitatem ，这就是普遍性，我们的想法是由于活性头脑本身。 The principle, however, is to be understood in the realistic, not in the nominalistic sense.这个原则，但是，是可以理解，在现实的，而不是在nominalistic常识。 Avicenna's meaning is that, while there are differences and resemblances among things independently of the mind, the formal constitution of things in the category of individuality, generic universality, specific universality, and so forth, is the work of the mind.阿维森纳的意思是，虽然有分歧和相似之处，其中的东西，独立的头脑，正式宪法的事情，在类别上的个性化，通用普遍性的，具体的普遍性，等等，是工作的头脑。 Avicenna's physical doctrines show him in the light of a faithful follower of Aristotle, who has nothing of his own to add to the teaching of his master.阿维森纳的物理理论，他出示了在光的忠实追随者亚里士多德，他们已经没有自己添加到教学中的主人。 Similarly, in psychology, he reproduces Aristotle's doctrines, borrowing occasionally an explanation, or an illustration, from Alfarabi.同样，在心理学上，他抄录了亚里士多德的学说，借款偶尔解释，又是一个例证，从阿尔法拉比。 On one point, however, he is at pains to set the true meaning, as he understands it, of Aristotle, above all the exposition and elaboration of the Commentators.对了一点，但是，他就是在不厌其烦地向设定的真正含义，因为他的理解是，亚里士多德，以上所有的论述和阐述的评论家。 That point is the question of the Active and Passive Intellect.这一点是问题的主动和被动的理智。 (See ARABIAN SCHOOL OF PHILOSOPHY). （见阿拉伯学校的哲学） 。 He teaches that the latter is the individual mind in the state of potency with regard to knowledge, and that the former is the impersonal mind in the state of actual and perennial thought.他教导我们，后者是个人的心态，在国家的效价方面的知识，并认为前者是客观的态度，在国家的实际和多年生思想。 In order that the mind acquire ideas, the Passive Intellect must come into contact with the Active Intellect.为了心中收购思路，被动的理智必须接触到积极的智慧。 Avicenna, however, insists most emphatically that a contact of that kind does not interfere with the independent substantiality of the Passive Intellect, and does not imply that it is merged with the Active Intellect.阿维森纳，但是，坚持最强调一个接触的那种不干预与独立实体的被动智慧，但并不意味着它是合并了积极的智慧。 He explicitly maintains that the individual mind retains its individuality and that, because it is spiritual and immaterial, it is endowed with personal immortality.他明确主张个人心态能保持其个性，而且，因为它是精神的和非物质的，它是赋有个人不死的。 At the same time, he is enough of a mystic to maintain that certain choice souls are capable of arriving at a very special kind of union with the Universal, Active, Intellect, and of attaining thereby the gift of prophecy.在同一时间内，他是足够的神秘，以维持某些选择心灵，是能够得出一个非常特殊的一种联盟范围内具有普遍性，积极，智慧，及达致从而礼品的预言。
Metaphysics he defines as the science of supernatural (ultra-physical) being and of God.形而上学他界定了作为科学的超自然（超体力）和上帝的。 It is, as Aristotle says, the theological science.这是因为亚里士多德说，神学的科学。 It treats of the existence of God, which is proved from the necessity of a First Cause; it treats of the Providence of God, which, as all the Arabians taught, is restricted to the universal laws of nature, the Divine Agency being too exalted to deal with singular and contingent events; it treats of the hierarchy of mediators between God and material things, all of which emanated from God, the Source of all sources, the Principle of all principles.它把对上帝存在的，这是由事实证明有必要建立第一个原因;看待的普罗维登斯神的，其中，因为所有阿拉伯人教，是严格限制在普遍自然规律的，神圣机构过于开天辟地处理奇异和队伍的盛事;看待的等级调解员之间的神和物质上的东西，所有这些都源自上帝，从源头上的所有来源的原则，所有的原则。 The first emanation from God is the world of ideas.第一次泄漏，由上帝是世界的想法。 This is made up of pure forms, free from change, composition, or imperfection; it is akin to the Intelligible world of Plato, and is, in fact, a Platonic concept.这是弥补了单纯的形式，不受任何改变，成分，或美中不足，它是类似的理解世界的柏拉图，而且，事实上，一个柏拉图式的概念。 Next to the world of ideas is the world of souls, made up of forms which are, indeed, intelligible, but not entirely separated from matter.明年向世界的想法，是世界的心灵，弥补了的形式，确实是理解，但还没有完全脱离此事。 It is these souls that animate and energize the heavenly spheres.正是这些心灵，激励和活力天朝各个领域。 Next to the world of souls is the world of physical forces, which are more or less completely embedded in terrestrial matter and obey its laws; they are, however, to some extent amenable to the power of intelligence in so far as they may be influenced by magic art.明年向世界的灵魂，是世界体育的力量，这是多还是少，完全嵌入地面此事，并服从其法律;但是，它们在一定程度上可以通过向电力情报，到目前为止，因为它们可能受到影响魔术艺术。 Lastly comes the world of corporeal matter; this, according to the neo-Platonic conception which dominates Avicenna's thought in this theory of emanation, is of itself wholly inert, not capable of acting but merely of being acted upon (Occasionalism).最后，随之而来的世界是有形的物质;为此，根据新柏拉图观主宰阿维森纳的思想，在这一理论的射气，是对自己的全惰性，没有能力采取行动，而只是被付诸实施（ occasionalism ） 。 In this hierarchical arrangement of beings, the Active Intellect, which, as was pointed out above, plays a necessary role in the genesis of human knowledge, belongs to the world of Ideas, and is of the same nature as the spirits which animate the heavenly spheres.在这个层次的安排，为本，积极智力，其中，正如上文所指出的，发挥必要的作用，在成因人类知识的，属于整个世界的思想，是对同一性质的，因为精神，激励了天朝各个领域。 From all this it is apparent that Avicenna is no exception to the general description of the Arabian Aristoteleans as neo-Platonic interpreters of Aristotle.由这一切，很明显阿维森纳也不例外，以一般的描述阿拉伯aristoteleans作为新柏拉图口译亚里士多德。
There remain two other doctrines of general metaphysical nature which exhibit him in the character of an original, or rather an Arabian, and not a neo-Platonic interpreter.还存在着其他两项教义的一般形而上性质的展览，他在性格的一个原，或者更确切地说，是一个阿拉伯的，而不是一个新柏拉图式口译。 The first is his division of being into three classes: (a) what is merely possible, including all sublunary things; (b) what is itself merely possible but endowed by the First Cause with necessity; such are the ideas that rule the heavenly spheres; (c) what is of its own nature necessary, namely, the First Cause.首先是他的师被分为三个档次： （一）什么是仅仅是可能的，其中包括所有sublunary东西; （二）什么是本身只是可能的，但赋予的第一个原因与必要性;这些都是想法统治天朝领域（三）什么是它自己的性质，必要时，即第一个原因。 This classification is mentioned and refuted by Averroes.这种分类法是被提及和反驳averroes 。 The second doctrine, to which also Averroes alludes, is a fairly outspoken system of pantheism which Avicenna is said to have elaborated in a work, now lost, entitled "Philosophia Orientalis".第二个学说，其中也averroes暗示，是一个相当直率，系统的泛神论，其中阿维森纳，据说已拟定一项工作，现在已经失去了题为" philosophia金龟" 。 The Scholastics, apparently, know nothing of the special work on pantheism; they were, however, aware of the pantheistic tendencies of Avicenna's other works on philosophy, and were, accordingly, reluctant to trust in his exposition of Aristotle.该scholastics ，似乎完全不知道这个特殊的工作，对泛神论;然而，他们知道该pantheistic倾向阿维森纳的其他工程，对哲学，并获得，因此，不愿意相信他的论断，亚里士多德。
Publication information Written by William Turner.出版信息写威廉特纳。 Transcribed by Geoffrey K. Mondello, Amy M. Mondello, and Stephen St. Damian Mondello.转录由杰弗里k. mondello ，艾米米mondello ，与史蒂芬圣大棉mondello 。 The Catholic Encyclopedia, Volume II.天主教百科全书，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +约翰米farley ，大主教纽约
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