(ABN ALI AL HOSAIN IBN ABDALLAH IBN SINA, called by the Latins AVICENNA). （荷蘭阿里hosain阿卜杜拉伊本西納，所謂由拉丁人阿維森納） 。 Arabian physician and philosopher, born at Kharmaithen, in the province of Bokhara, 980; died at Hamadan, in Northern Persia, 1037.阿拉伯醫生和哲學家，出生於kharmaithen ，在該省的博卡拉， 980人;死在哈馬丹，在北部波斯， 1037 。 Avicenna was actually Persian, not Arabian阿維森納實際上是波斯語，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.從自傳素描，其中已回落，我們知道他是一個非常早熟的青年，在十歲那年，他知道可蘭經的心，才十六歲，他已經掌握了什麼是學到的物理學，數學，邏輯和形而上學;當時年僅十六，他開始研究和實踐的醫學;之前，他已完成了他的第21年，他寫了他的著名的"佳能"醫學科學的，其中幾百年了，經過他的時候，仍然是首席權威醫學院校都在歐洲和亞洲。 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.他先後幾次波斯語potentates作為醫師及顧問，交通與他們從地方，儘管習慣conviviality在這方面，他是人所共知的，花了不少時間，對文學的勞苦，為的是證明了由數百卷，其中他寫道。 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.我們的機關為前述事實，是"生命的阿維森納"的基礎上，他的自傳，寫他的弟子jorjani （ sorsanus ） ，並刊登在早期拉丁語版本，他的作品。
| BELIEVE 相信 Religious 宗教 Information 資訊 Source 源 web-site 網址： |
| Our List of 1,000 Religious Subjects 我們所列出的1000名宗教科目 |
| E-mail 電子郵箱 |
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.阿維森納的哲學，像他的前輩之間的阿拉伯人，是aristoteleanism一睹新柏拉圖主義，闡述了亞里士多德的教學中的輕的評論thomistius ， simplicius ，和其他新保守主義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.他的邏輯是，分為九個部分，其中第一個是引進後的方式斑岩的" isagoge " ，然後沿著共分六個部分，相對應的六個論文撰寫的"歐加農" ;第八和第九部分組成，分別就論文修辭學和詩歌。 Avicenna devoted special attention to definition, the logic of representation, as he styles it, and also to the classification of sciences.阿維森納特別注意定義，邏輯的代表性，因為他作風，並以分類科學。 Philosophy, he says, which is the general name for scientific knowledge, includes speculative and practical philosophy.哲學，他說，這是總的名稱為科學知識，包括投機和實踐哲學。 Speculative philosophy is divided into the inferior science (physics), and middle science (mathematics), and the superior science (metaphysics including theology).思辨哲學分為劣科學（物理） ，以及中東科學（數學） ，以及卓越的科學（包括形而上學的神學） 。 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).實踐哲學分為道德（即認為人作為一個個人） ;經濟學（其中男子為成員的國內社會）和政治（文認為作為一個共產黨員的民間社會） 。 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.這些分歧是重要的是考慮到他們的影響力就安排科學，在學校所在的哲學阿維森納先引入亞里士多德的工程。
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.喜愛的原則阿維森納，這是引述不僅averroes但同時也受schoolmen ，特別是由聖何俊仁偉大，是intellectus在formis agit universalitatem ，這就是普遍性，我們的想法是由於活性頭腦本身。 The principle, however, is to be understood in the realistic, not in the nominalistic sense.這個原則，但是，是可以理解，在現實的，而不是在nominalistic常識。 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.阿維森納的意思是，雖然有分歧和相似之處，其中的東西，獨立的頭腦，正式憲法的事情，在類別上的個性化，通用普遍性的，具體的普遍性，等等，是工作的頭腦。 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.阿維森納的物理理論，他出示了在光的忠實追隨者亞里士多德，他們已經沒有自己添加到教學中的主人。 Similarly, in psychology, he reproduces Aristotle's doctrines, borrowing occasionally an explanation, or an illustration, from Alfarabi.同樣，在心理學上，他抄錄了亞里士多德的學說，借款偶爾解釋，又是一個例證，從阿爾法拉比。 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.對了一點，但是，他就是在不厭其煩地向設定的真正含義，因為他的理解是，亞里士多德，以上所有的論述和闡述的評論家。 That point is the question of the Active and Passive Intellect.這一點是問題的主動和被動的理智。 (See ARABIAN SCHOOL OF PHILOSOPHY). （見阿拉伯學校的哲學） 。 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.他教導我們，後者是個人的心態，在國家的效價方面的知識，並認為前者是客觀的態度，在國家的實際和多年生思想。 In order that the mind acquire ideas, the Passive Intellect must come into contact with the Active Intellect.為了心中收購思路，被動的理智必須接觸到積極的智慧。 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.阿維森納，但是，堅持最強調一個接觸的那種不干預與獨立實體的被動智慧，但並不意味著它是合併了積極的智慧。 He explicitly maintains that the individual mind retains its individuality and that, because it is spiritual and immaterial, it is endowed with personal immortality.他明確主張個人心態能保持其個性，而且，因為它是精神的和非物質的，它是賦有個人不死的。 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.在同一時間內，他是足夠的神秘，以維持某些選擇心靈，是能夠得出一個非常特殊的一種聯盟範圍內具有普遍性，積極，智慧，及達致從而禮品的預言。
Metaphysics he defines as the science of supernatural (ultra-physical) being and of God.形而上學他界定了作為科學的超自然（超體力）和上帝的。 It is, as Aristotle says, the theological science.這是因為亞里士多德說，神學的科學。 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.它把對上帝存在的，這是由事實證明有必要建立第一個原因;看待的普羅維登斯神的，其中，因為所有阿拉伯人教，是嚴格限制在普遍自然規律的，神聖機構過於開天闢地處理奇異和隊伍的盛事;看待的等級調解員之間的神和物質上的東西，所有這些都源自上帝，從源頭上的所有來源的原則，所有的原則。 The first emanation from God is the world of ideas.第一次洩漏，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.這是彌補了單純的形式，不受任何改變，成分，或美中不足，它是類似的理解世界的柏拉圖，而且，事實上，一個柏拉圖式的概念。 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，是世界的心靈，彌補了的形式，確實是理解，但還沒有完全脫離此事。 It is these souls that animate and energize the heavenly spheres.正是這些心靈，激勵和活力天朝各個領域。 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.明年向世界的靈魂，是世界體育的力量，這是多還是少，完全嵌入地面此事，並服從其法律;但是，它們在一定程度上可以通過向電力情報，到目前為止，因為它們可能受到影響魔術藝術。 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).最後，隨之而來的世界是有形的物質;為此，根據新柏拉圖觀主宰阿維森納的思想，在這一理論的射氣，是對自己的全惰性，沒有能力採取行動，而只是被付諸實施（ 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.在這個層次的安排，為本，積極智力，其中，正如上文所指出的，發揮必要的作用，在成因人類知識的，屬於整個世界的思想，是對同一性質的，因為精神，激勵了天朝各個領域。 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.由這一切，很明顯阿維森納也不例外，以一般的描述阿拉伯aristoteleans作為新柏拉圖口譯亞里士多德。
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.還存在著其他兩項教義的一般形而上性質的展覽，他在性格的一個原，或者更確切地說，是一個阿拉伯的，而不是一個新柏拉圖式口譯。 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.首先是他的師被分為三個檔次： （一）什麼是僅僅是可能的，其中包括所有sublunary東西; （二）什麼是本身只是可能的，但賦予的第一個原因與必要性;這些都是想法統治天朝領域（三）什麼是它自己的性質，必要時，即第一個原因。 This classification is mentioned and refuted by Averroes.這種分類法是被提及和反駁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".第二個學說，其中也averroes暗示，是一個相當直率，系統的泛神論，其中阿維森納，據說已擬定一項工作，現在已經失去了題為" philosophia金龜" 。 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.該scholastics ，似乎完全不知道這個特殊的工作，對泛神論;然而，他們知道該pantheistic傾向阿維森納的其他工程，對哲學，並獲得，因此，不願意相信他的論斷，亞里士多德。
Publication information Written by William Turner.出版信息寫威廉特納。 Transcribed by Geoffrey K. Mondello, Amy M. Mondello, and Stephen St. Damian Mondello.轉錄由杰弗裡k. mondello ，艾米米mondello ，與史蒂芬聖大棉mondello 。 The Catholic Encyclopedia, Volume II.天主教百科全書，第二卷。 Published 1907. 1907年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat, 1907. nihil obstat ， 1907 。 Remy Lafort, STD, Censor.人頭馬lafort ，性病，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約
Bibliography
參考書目
Avicenna
Peripatetici...Opera (Venice, 1495); MUNK in Dict.阿維森納peripatetici
...歌劇院（威尼斯， 1495年） ; munk在字典。 des sciences
phil.陶瓷實驗室菲爾。 (Paris,1844-52), art. （巴黎,1844 -
52 ） ，藝術。 Ibn-Sina; CARRA
DE VAUX, Avicenne (Paris, 1900); UEBERWEG-HEINZE, Gesch.伊本-新浪;卡拉格德vaux ，
avicenne （巴黎， 1900年） ; ueberweg -海因茨， gesch 。 der Phil., 9th
ed.明鏡菲爾，第九版。 (Berlin, 1905), II,247, 248; tr.
（柏林， 1905年） ，二， 247 ， 248 ;的TR 。 MORRIS (New York, 1890), 412, 413;
STOCKL, Lehrb.莫里斯（紐約， 1890 ） ， 412 ， 413 ; stockl ， lehrb 。 der Gesch.明鏡gesch 。 der Phil.明鏡菲爾。 (Mainz, 1888), I, 329 sqq., tr.
（美因茨， 1888 ） ，我， 329 sqq ，的TR 。 FINLAY (Dublin, 1903) 293 sqq.; TURNER,
Hist.芬萊（都柏林， 1903 ） 293 sqq 。 ;特納歷史。 of Phil.的菲爾。 (Boston, 1903), 312, 313. （波士頓，
1903 ） ， 312 ， 313 。
This subject presentation in the original English language這一主題演講，在原有的英語
Send an e-mail question or comment to us: E-mail郵件發送問題或意見給我們： 電子郵箱
The main BELIEVE web-page (and the index to subjects) is at http://mb-soft.com/believe/beliechu.html主要相信網頁（和索引科目） ，是在http://mb-soft.com/believe/beliechu.html