This led to many advances in the study of the mind, with the setting up of hospitals and the recognition by Islamic physicians of a range of mental ailments.Whilst there is little doubt that this Islamic psychology was linked to Islamic theology and the religiosity of the soul, the Muslim scholars still removed the ideas of demonic possession or spiritual sickness from the canon of medicine. He followed the lead of Aristotle and Ibn-Sina in believing that the mind was a Tabula Rasa, and that human behavior was shaped solely by experience and education.Najub ud din Muhammed, who lived at the same time as al-Razi, wrote extensively about many mental disorders including depression, paranoia, persecution complex, sexual dysfunction and obsessional neuroses, amongst a host of other mental ailments.
This proof for the self in many ways prefigures by 600 years the Cartesian This rational self possesses faculties or senses in a theory that begins with Aristotle and develops through Neoplatonism.
The history of psychology was shaped by Ancient Greek wisdom for many centuries, until the Islamic scholars carried the Greek texts to the great Houses of Wisdom.Whilst Islamic psychology retained the Hellenic trait of looking at mind, philosophy and spirit together, the Middle Eastern scholars also began to develop a more practical approach to psychology.
Whilst many Islamic scholars contributed to the history of psychology, and the work of others lies forgotten in the depths of time, a few great minds deserve their place amongst the greatest modern psychologists.Ibn Sina (981 - 1037 CE) was the major influence upon the history of Islamic psychology, taking the ideas of the Greek philosophers and adapting them to fit Islamic doctrine.
Ibn Sina's contributions are not limited to medicine; on the contrary, his work also left a significant mark on sciences such as mathematics, physics, psychology, astronomy, geography, geology, and alchemy. Ibn-Sina attempted to ascribe certain mental abilities to specific parts of the brain, but the Islamic prohibition of dissection prevented him from gathering observational evidence to support his theories.Avicenna also proposed that humans have seven inner senses to complement the outer senses. Contingent existence cannot arise unless it is made necessary by a cause.
The human intellect at birth is rather like a But the question arises: how can we verify if a proposition is true? Al Ghazali also believed that fear was a learned condition, either taught to children or gained through negative experiences.As a Sufi mystic, Al-Ghazali was a firm believer that introspection and self-analysis were the keys to understanding mental issues and unlocking hidden reasons.
Hunger drove such emotions as sexual urges, thirst and hunger, whilst anger drove rage, frustration and revenge. Conjunction, however, is episodic and only occurs to human intellects that have become adequately trained and thereby actualized. The clearest problem with Avicenna’s proofs lies in the famous Kantian objection to ontological arguments: is existence meaningful in itself?
He believed that the ability to reason gave humanity a unique connection to the divine. At an early age, his family moved to Bukhara where he studied Hanafi jurisprudence (Avicenna wrote his two earliest works in Bukhara under the influence of al-Farabi. Whilst this innovation did not mean that every single patient received treatment, and superstition still held sway across large swathes of the Islamic world, it was an improvement on the European ideas of demonic possession and witch's curses.Certainly, the Islamic scholars were instrumental in equating mental illness with physical ailments, understanding that mind and body shared a tangible link. No problem, save it as a course and come back to it later. His observation-based approach certainly influenced many other scholars in the field of Islamic psychology.The insightful views of the Islamic scholars towards mental issues saw a huge improvement upon the treatment of cases.
The active intellect also intervenes in the assessment of sound inferences through Avicenna’s theory of intuition. Thus Avicenna concluded while God knows what unfolds in this world, he knows things in a ‘universal manner’ through the universal qualities of things.
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