THE EXISTANCE OF THE SOUL

ALL MUSLIM PHILOSOPHERS CONCERNED THEMSELVES WITH THE SUBJECT OF THE SOUL. THE MOST DETAILED AND MOST IMPORTANT WORKS ON THIS SUBJECT ARE THOSE OF AL-KINDI, AL-FARABI, IBN SINA AND IBN RUSHD. MUSLIM PHILOSO­PHERS RECOGNIZED THAT THE FIRST ISSUE, THAT CONFRONTS THE HUMAN MIND WITH REGARD TO THE SOUL IS ITS EXISTENCE. THAT IS WHY, AT THE VERY BEGINNING OF HIS INQUIRY ABOUT THE SOUL IN AL-SHIFA’ (HEALING), IBN SINA (§6) ASSERTS THAT WE INFER THE EXISTENCE OF THE SOUL FROM THE FACT THAT WE OBSERVE BODIES THAT PERFORM CERTAIN ACTS WITH SOME DEGREE OF WILL. THESE ACTS ARE EXEMPLIFIED IN TAKING NOURISHMENT, GROWING, REPRODUCING, MOVING AND PERCEIVING. SINCE THESE ACTS DO NOT BELONG TO THE NATURE OF BODIES, FOR THIS NATURE IS DEVOID OF WILL, THEY MUST BELONG TO A PRINCIPLE THEY HAVE OTHER THAN BODIES. THIS PRINCIPLE IS WHAT IS CALLED ‘SOUL’.
THIS ARGUMENT IS INTENDED TO PROVE THE EXISTENCE OF THE ANIMAL SOUL, WHICH INCLUDES THE PLANT SOUL. THE SOUL IS THE SOURCE OF ACTS PERFORMED BY THE WILL, NOT INASMUCH AS IT IS ‘A SUBSTANCE’ (AN INDEPENDENT ENTITY), BUT INASMUCH AS IT IS ‘THE PRINCIPLE OF SUCH ACTS’. THE RATIONAL SOUL, ON THE OTHER HAND, NEED NOT LOOK OUTSIDE ITSELF TO INFER ITS EXISTENCE. IT IS AWARE OF ITS EXISTENCE WITH IMMEDIACY, THAT IS, WITHOUT ANY INSTRUMENTS. IBN SINA’S EXAMPLE OF THE SUSPENDED MAN IS INTENDED TO PROVE THAT THE RATIONAL SOUL IS AWARE OF ITSELF APART FROM ANY BODY. HIS ARGUMENT BOILS DOWN TO THE VIEW THAT, EVEN IF THE ADULT RATIONAL SOUL IS NOT AWARE OF ANYTHING MATERIAL, NOT EVEN ITS BODY, IT REMAINS AWARE OF ITS OWN EXISTENCE.