伊本·西那（阿维森纳）
一物是什么与它是否存在是两个不同的问题——而只有上帝必然存在，其他一切都依赖于他。
定位
医生与哲学家：他对本质与存在的区分，塑造了东西方的形而上学。
核心思想
- 本质与存在
- 飘浮的人
- 必然存在者
影响
受影响于 4
亚里士多德
受其影响 ✓
Avicenna’s Book of the Cure (al-Shifa) follows the order of Aristotle’s corpus from logic to metaphysics, but reworks it into a system of his own. Ibn Sina, al-Shifa; D. Gutas, Avicenna and the Aristotelian Tradition (1988; 2nd ed. 2014); SEP “Ibn Sina [Avicenna]”
亚里士多德 › 公元前384—前322年
普罗提诺
受其影响 ✓
Avicenna wrote notes on the Theology of Aristotle, the Arabic Plotinus, and his scheme of emanation from the Necessary Existent continues Plotinian Neoplatonism. P. Adamson, “Non-Discursive Thought in Avicenna’s Commentary on the Theology of Aristotle”, in J. McGinnis (ed.), Interpreting Avicenna (2004); SEP “Ibn Sina [Avicenna]”
依据: 亦见于 Wikidata · Wikidata
普罗提诺 › 204–270
铿迪
受其影响 存在争议 ✓
Avicenna built on the Arabic Neoplatonic Aristotle shaped in al-Kindi’s circle, including the Theology of Aristotle; a direct influence of al-Kindi himself is disputed. P. Adamson, The Arabic Plotinus (2002); P. Adamson, Al-Kindi (2007); SEP “al-Kindi”
铿迪 › 约801–873年
法拉比
受其影响 ✓
In his autobiography Avicenna recalls that he understood Aristotle’s Metaphysics, read some forty times, only through al-Farabi’s treatise On the Aims of the Metaphysics. Ibn Sina, autobiography, tr. W. E. Gohlman, The Life of Ibn Sina (1974); D. Gutas, Avicenna and the Aristotelian Tradition (1988); SEP “Ibn Sina [Avicenna]”
法拉比 › 约872–950年
影响了 17
迈蒙尼德
影响了 ✓
Maimonides took over Avicenna’s distinction between necessary and possible existence for a proof of God and held that existence is an accident of essence (Guide, c. 1190). Maimonides, Guide of the Perplexed (c. 1190), tr. S. Pines (1963), with Pines’s introduction; SEP “Maimonides”
依据: 亦见于 Wikidata · Wikidata
迈蒙尼德 › 1138–1204
大阿尔伯特
影响了 ✓
Albert drew on Avicenna’s paraphrases of Aristotle, especially his account of the inner senses and the intellect, throughout his commentaries such as De anima. Albertus Magnus, De anima; De homine; SEP “Albert the Great”; SEP “Ibn Sina [Avicenna]”
大阿尔伯特 › 约1200–1280年
纳西尔丁·图西
影响了 ✓
Al-Tusi’s commentary on Avicenna’s Pointers and Reminders (completed 1246) defended him against Fakhr al-Din al-Razi’s objections and shaped how later scholars read him. Nasir al-Din al-Tusi, Hall mushkilat al-Isharat (1246); SEP “Ibn Sina [Avicenna]”
依据: 亦见于 Wikidata · Wikidata
纳西尔丁·图西 › 1201–1274
托马斯·阿奎那
影响了 ✓
In On Being and Essence (c. 1255) Aquinas took up Avicenna’s distinction of essence and existence, citing him often; elsewhere he rejected his necessary emanation of the world. Thomas Aquinas, De ente et essentia (c. 1255); Summa theologiae I q. 47 a. 1; SEP “Thomas Aquinas”; SEP “Ibn Sina [Avicenna]”
依据: 亦见于 Wikidata · Wikidata
托马斯·阿奎那 › 约1225–1274年
约翰·邓斯·司各脱
影响了
Scotus took over Avicenna’s common nature, ‘horseness is just horseness’, indifferent to universality and singularity, and his view of being as the intellect’s first object. Avicenna, Metaphysics (al-Ilāhiyyāt) V.1; Duns Scotus, Ordinatio II d. 3 p. 1 q. 1; I d. 3; SEP “John Duns Scotus”
依据: 亦见于 InPhO · InPhO
约翰·邓斯·司各脱 › 约1266–1308年
赛义德·侯赛因·纳赛尔
影响了 ✓
Nasr presented Avicenna as the master of the Peripatetic school in Three Muslim Sages and studied his cosmology in An Introduction to Islamic Cosmological Doctrines (both 1964). S. H. Nasr, Three Muslim Sages (1964); An Introduction to Islamic Cosmological Doctrines (1964)
依据: 亦见于 Wikidata · Wikidata
赛义德·侯赛因·纳赛尔 › 1933年生
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伊本·图斐利
影响了
Ibn Tufayl took the name Hayy ibn Yaqzan from Avicenna’s allegory and presented his tale as unveiling the ‘Oriental philosophy’ Avicenna had mentioned. Ibn Tufayl, Hayy ibn Yaqzan, introduction, tr. L. E. Goodman (1972); SEP “Ibn Tufayl”
依据: AI 草稿
伊本·图斐利 › 约1105–1185年
苏赫拉瓦迪
影响了
Suhrawardi was trained in Avicenna’s philosophy and wrote Peripatetic works such as The Intimations (al-Talwihat) before setting illumination against it as an alternative. Suhrawardi, al-Talwihat; SEP “Suhrawardi”
依据: AI 草稿
苏赫拉瓦迪 › 1154–1191
阿西尔丁·阿卜哈里
影响了
Al-Abhari’s Guide to Philosophy presents logic, physics and metaphysics largely in Ibn Sina’s terms; its metaphysics, like that of al-Katibi’s Philosophy of the Source, depends closely on Ibn Sina and carried his doctrines into the madrasas. SEP “Arabic and Islamic Metaphysics” (A. Bertolacci); al-Abhari, Hidāyat al-ḥikma
依据: AI 草稿
阿西尔丁·阿卜哈里 › 约1194–1265年
纳吉姆丁·卡提比
影响了
Al-Katibi’s Shamsiyya builds on Ibn Sina’s temporal modal logic, though it examines thirteen modal propositions where Ibn Sina had examined six, and his Philosophy of the Source presents metaphysics largely in Ibn Sina’s terms. T. Street, The Rules of Logic (2024); SEP “Arabic and Islamic Metaphysics”
依据: AI 草稿
纳吉姆丁·卡提比 › 1203–1277
罗吉尔·培根
影响了
Bacon ranked Avicenna highest among Aristotle’s followers and, with him, held the agent intellect to be separate from the soul – for Bacon, God himself (Opus maius, 1267). Roger Bacon, Opus maius (1267); É. Gilson, ‘Les sources gréco-arabes de l’augustinisme avicennisant’, AHDLMA 4 (1929); SEP “Roger Bacon”
依据: AI 草稿
罗吉尔·培根 › 约1219–1292年
库特布丁·设拉子
影响了
Qutb al-Din wrote a five-volume commentary on the general part of Ibn Sina’s Canon of Medicine and taught the Canon and the Healing in Syria; his Pearly Crown presents Avicennan philosophy in Persian. F. J. Ragep, Biographical Encyclopedia of Astronomers (2007); J. Walbridge (1992)
依据: AI 草稿
库特布丁·设拉子 › 1236–1311
米尔·达马德
影响了
Mir Damad developed Avicenna’s distinction of time, perpetuity (dahr) and eternity into his doctrine that the world is ‘perpetually originated’ (Kitab al-Qabasat). Mir Damad, Kitab al-Qabasat; Encyclopaedia Iranica “Mir Damad”
依据: AI 草稿
米尔·达马德 › 约1561–1631年
毛拉·萨德拉
影响了
Mulla Sadra started from Avicenna’s distinction of existence and essence, but turned it into the primacy of existence and its gradation (al-Asfar al-arbaa). Mulla Sadra, al-Hikma al-mutaaliya fi l-asfar al-arbaa; SEP “Mulla Sadra”
依据: AI 草稿
毛拉·萨德拉 › 约1572–1640年
哈迪·萨卜泽瓦里
影响了
Sabzawari wrote marginal notes on the metaphysics of Ibn Sina’s Healing, printed with those of Mulla Sadra and Mir Damad. Ibn Sina, al-Shifāʾ, al-Ilāhiyyāt, with marginal notes by Mulla Sadra, Mir Damad, Khwansari, Sabzawari and others, ed. H. Naji Isfahani (Tehran 2004)
依据: AI 草稿
哈迪·萨卜泽瓦里 › 1797–1873
贾迈勒丁·阿富汗尼
影响了
Schooled in the philosophical tradition of Avicenna, al-Afghani taught Islamic philosophy, including Avicenna’s works, in Cairo in the 1870s to a circle that included Muhammad Abduh. N. R. Keddie, Sayyid Jamal ad-Din “al-Afghani”: A Political Biography (1972); A. Hourani, Arabic Thought in the Liberal Age 1798–1939 (1962)
依据: AI 草稿
贾迈勒丁·阿富汗尼 › 1838–1897
法兹鲁尔·拉赫曼
影响了
Fazlur Rahman wrote his Oxford doctorate on Avicenna’s psychology, published Avicenna’s Psychology (1952) and edited the De anima of the Book of the Cure (1959). F. Rahman, Avicenna’s Psychology (1952); Avicenna’s De Anima (1959)
依据: AI 草稿
法兹鲁尔·拉赫曼 › 1919–1988
批评
受批评于 9
安萨里 影响了
影响了
Al-Ghazali summarised Avicenna’s philosophy in The Aims of the Philosophers and took over much of his logic and psychology, even while condemning three of his doctrines. al-Ghazali, Maqasid al-falasifa (c. 1094); F. Griffel, Al-Ghazali’s Philosophical Theology (2009); SEP “al-Ghazali”
依据: AI 草稿
受其批评
Al-Ghazali’s Incoherence of the Philosophers attacked Avicenna’s system on twenty points, among them the world’s eternity, emanation and the necessary link between cause and effect (1095). al-Ghazālī, Tahāfut al-falāsifa (1095), tr. M. Marmura, 2000; SEP “al-Ghazali”
依据: AI 草稿
安萨里 › 1058–1111
舍赫拉斯塔尼
受其批评
In Struggling with the Philosopher al-Shahrastani attacked Ibn Sina’s division of being, his proof of the one Necessary Existent, his account of God’s knowledge and the eternity of the world. al-Shahrastānī, Muṣāraʿat al-falāsifa; W. Madelung and T. Mayer, Struggling with the Philosopher (2001)
依据: AI 草稿
舍赫拉斯塔尼 › 约1086–1153年
伊本·鲁世德（阿威罗伊）
受其批评
Averroes faulted Avicenna for making existence an accident added to essence and for departing from Aristotle in concessions to the theologians (Tahafut al-tahafut). Ibn Rushd, Tahāfut al-tahāfut; Long Commentary on the Metaphysics; SEP “Ibn Rushd [Averroes]”
依据: AI 草稿
伊本·鲁世德（阿威罗伊） › 1126–1198
法赫尔丁·拉齐 影响了
影响了
Fakhr al-Din al-Razi organised his Eastern Investigations (al-Mabahith al-mashriqiyya) around Avicenna’s philosophy and kept much of its framework even where he criticised it. Fakhr al-Din al-Razi, al-Mabahith al-mashriqiyya; A. Shihadeh, “From al-Ghazali to al-Razi”, Arabic Sciences and Philosophy 15 (2005)
依据: 亦见于 InPhO · InPhO
受其批评
Fakhr al-Din al-Razi’s commentary on Avicenna’s Pointers and Reminders raised so many objections that al-Tusi called it a ‘wounding’ (jarh) rather than a commentary (sharh). Fakhr al-Dīn al-Rāzī, Sharḥ al-Ishārāt; Naṣīr al-Dīn al-Ṭūsī, Ḥall mushkilāt al-Ishārāt, preface
依据: AI 草稿
法赫尔丁·拉齐 › 约1150–1210年
赛阿德丁·塔夫塔扎尼
受其批评
Al-Taftazani replied to Ibn Sina’s argument that essences cannot be made by an agent, distinguishing between saying that four would not be even and that four would be non-even. SEP “Arabic and Islamic Philosophy of Essence and Existence”; al-Taftazani, Sharḥ al-Maqāṣid
依据: AI 草稿
赛阿德丁·塔夫塔扎尼 › 1322–1390
伊本·赫勒敦
受其批评
Ibn Khaldun argued that the metaphysics of the philosophers, among whom he named al-Farabi and Avicenna, cannot reach certainty about what lies beyond experience (Muqaddima VI, 1377). Ibn Khaldūn, al-Muqaddima (1377), ch. VI, ‘A refutation of philosophy’, tr. F. Rosenthal, 1958, vol. III
依据: AI 草稿
伊本·赫勒敦 › 1332–1406
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比鲁尼
受其批评
Al-Biruni objected to Ibn Sina’s answers in defence of Aristotle and pressed his questions again; Ibn Sina’s student al-Maʿsumi replied in his place. al-Asʾila wa-l-ajwiba, ed. Nasr and Mohaghegh (1972); Berjak and Iqbal (2003–06)
依据: AI 草稿
比鲁尼 › 973–1048
伊本·泰米叶
受其批评
Ibn Taymiyya rejected Avicenna’s God as a Necessary Existent without attributes and the Avicennan logic on which the philosophers built (Dar taarud; al-Radd ala al-mantiqiyyin). Ibn Taymiyya, Darʾ taʿāruḍ al-ʿaql wa-l-naql; al-Radd ʿalā al-manṭiqiyyīn; J. Hoover, Ibn Taymiyya, 2019
依据: AI 草稿
伊本·泰米叶 › 1263–1328
穆罕默德·阿比德·贾布里
受其批评
Al-Jabri cast Avicenna, above all his ‘Oriental philosophy’, as turning Arabic philosophy towards gnostic irrationalism, against the rationalism of Averroes in the Maghreb (Nahnu wa-l-turath, 1980). M. A. al-Jābirī, Naḥnu wa-l-turāth, 1980; Arab-Islamic Philosophy: A Contemporary Critique, tr. 1999
依据: AI 草稿
穆罕默德·阿比德·贾布里 › 1935–2010
批评了 1
波菲利 受其影响
受其影响
Avicenna opened the logic of the Book of the Cure with an Introduction (al-Madkhal) that follows Porphyry’s Isagoge on the five predicables. Ibn Sina, al-Shifa, al-Madkhal; SEP “Porphyry”
依据: AI 草稿
批评了
Avicenna rejected the doctrine, which he attributed to Porphyry, that the knowing intellect becomes identical with what it knows (Shifa, De anima V.6; al-Isharat). Ibn Sīnā, al-Shifāʾ: al-Nafs V.6; al-Ishārāt wa-l-tanbīhāt, namaṭ 7
依据: AI 草稿
波菲利 › 约234–305年
作品
- 约1025年医典
一部系统总结希腊与阿拉伯医学的巨著；经克雷莫纳的杰拉德译成拉丁文后，直到17世纪仍是欧洲大学的教科书。
- 约1027年治疗论（Kitab al-Shifa）
一部从逻辑学到形而上学的百科全书——其中有本质与存在的区分。
以简短而含蓄的形式写成的最后一部大全——涵盖逻辑、物理学和形而上学，终于神秘主义者的诸阶位；后世对它形成了长期的注释传统。
立场
Avicenna built the system that later Islamic philosophy and theology took as their main point of reference. He distinguished sharply between what a thing is (its essence) and the fact that it exists: no creature exists by its essence, so each needs a cause. This leads to God as the Necessary Being, whose essence is to exist. His “floating man” thought experiment – a person created in mid-air without any sensations would still know that he exists – argues that the soul knows itself directly and is distinct from the body. His Canon of Medicine was a standard textbook for centuries, and his metaphysics shaped Aquinas, Duns Scotus and the whole later Islamic tradition.
生平与背景
Ibn Sina was born in 980 near Bukhara and was a celebrated physician while still a teenager. He served as doctor and minister at various Persian courts, including Hamadan and Isfahan, often in turbulent times, writing at night and even while travelling. He died in Hamadan in 1037, leaving a huge body of work in philosophy and medicine.
其他主要作品
- The Canon of Medicine (c. 1025)
- The Book of Salvation (c. 1027)
- Remarks and Admonitions (c. 1030)
出现在
- 旅程 ‘亚里士多德的旅程’ · 第 4 站，共 9 站
- 旅程 ‘从巴格达到伊斯法罕’ · 第 3 站，共 9 站
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