ABŪ NAṢR AL-FĀRĀBĪ ON THE SELF-CONSCIOUSNESS OF THE SOUL.

Questions concerning the nature of self-consciousness, personal identity, and what becomes of these when the soul departs from the body have always been fundamental issues for philosophers. This article investigates whether, according to Abu Nas r al-Fa ra bī, the soul attains self-consciousness dir...

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Publicado en:Mütefekkir, Faculty of Islamic Sciences Vol. 12; no. 23; pp. 41 - 69
Autor principal: AKBAY, Yunus Emre
Formato: Artículo
Publicado: Aksaray University, Faculty of Islamic Sciences haz2025
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Acceso en línea:Ver este registro en EBSCOhost
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        atl: ABŪ NAṢR AL-FĀRĀBĪ ON THE SELF-CONSCIOUSNESS OF THE SOUL.
      aug:
        au: AKBAY, Yunus Emre
        affil: Doç. Dr., Süleyman Demirel Üniversitesi İlahiyat Fakültesi Din ve Felsefe Bilimleri Bölümü Mantık Anabilim Dalı, Isparta, Türkiye
      su:
        Self-consciousness (Awareness)
        Self
        Philosophers
        Soul
        Afterlife
        Philosophy of mind
        Philosophical anthropology
      sug:
        subj:
          Self-consciousness (Awareness)
          Self
          Philosophers
          Soul
          Afterlife
          Philosophy of mind
          Philosophical anthropology
      keyword:
        al-Fa ra bī
        Cognition
        Identity
        Philosophy of Mind
        Self-Consciousness
        el-Fa ra bī
        Kimlik
        Marifet
        Za tī Bilinç
        Zihin Felsefesi
        al-Fa ra bī
        Cognition
        Identity
        Philosophy of Mind
        Self-Consciousness
        el-Fa ra bī
        Kimlik
        Marifet
        Za tī Bilinç
        Zihin Felsefesi
      ab: Questions concerning the nature of self-consciousness, personal identity, and what becomes of these when the soul departs from the body have always been fundamental issues for philosophers. This article investigates whether, according to Abu Nas r al-Fa ra bī, the soul attains self-consciousness directly or indirectly, a distinction among types of selfconsciousness is possible, and the soul maintains its self-consciousness and individual identity after death. The scope of this article extends to the relevant passages from the philosopher's surviving works and fundamental texts in the secondary literature. The aim of the article is to reveal the philosopher's contributions to this discussion. Since no study focusing on al-Fa ra bī has yet been encountered among texts written on selfconsciousness, it can be said that the study possesses original value and significance in this respect. The article's thesis advances that according to al-Fa ra bī, a reading of human souls as possessing self-consciousness that is direct, immediate, and continuous - beginning simultaneously with the soul's existence together with the body and continuing with the soul's continued existence-is possible. According to the conclusions reached, al-Fa ra bī considers that self-consciousness begins with the soul's existence together with the body, and that this consciousness and individual identity continue with the soul's persistence of existence after death. In contrast, he argues that the knowledge of selfconsciousness occurs intermittently. The soul must separate itself from materiality, place itself at the centre of its apprehension, and intellectually perfect its secondary consciousness concerning the self to ultimate perfection. For souls that attain ultimate perfection, their self-consciousness and personal identity continue after their separation from the body; these souls are either rewarded with infinite happiness or punished with infinite torment. On the other hand, some souls perish together with the body due to their failure to attain this perfection. These souls lose their self-consciousness and identity.
      pubtype: Academic Journal
      doctype: Article
      src: R
    language: Turkish
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