Abstract
<p>This research examined the human self in its animal scenes according to Ibn Sina, the most famous philosopher of Islam and an Aristotelian philosopher. A comparison between the human self and that self by Ibn al-Qayyim and the scenes of animal disobedience has been made. The research concluded that when the human self falls into disobedience, it might take from the characteristics of some animals. Some humans have their natures like the natures of animals and their morals like that of beasts, like the dog self in greed and the donkey self that has nothing but toil and fodder, and like that of wild animal self in aggression, and like the self of a mouse in corruption. Also, some other can have harmful selves such as those of serpents and scorpions and like the pig self in eating garbage, and like the peacock self that cares about its form rather than its essence. In addition, some of them are like the noble self in its roughness, and among them is the horse soul because of goodness in their forelocks. It is better than the modern means of transportation. </p><p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0980/a.php" alt="Hit counter" /></p>
Highlights
Soul immortality after its separation form the body were associated with the soul. All these reasons and others push the human being to study the nature of the human self
This research will examine this human self in its animal scenes according to Abi Ali ibn Sina (d. 428 AH), the most famous philosopher of Islam and the most prominent commentator of Aristotelian philosophy
Western philosophy, which extends to the philosophy of Thomas Aquinas, is one of Ibn Sina's philosophy fruits
Summary
If this is the case, the self cannot be considered as one of the accidental additions to the body It seems that Ibn Sina has overlooked the difference that between the concept of essence that denotes the self-existing thing independently of others and the concept of essence as the sum of the characteristics that distinguish something from others and make it belong to a certain species of beings. Psychiatry and clinical medicine according to Al-Razi and Ibn Sina was the correct scientific ground for psychology At that time, it laid down its foundations gradually from the concept of essence, presentation, form, and the gradation of the self in the hierarchy of assets and its relationship to the body. Ibn Sina had a knack for classifying the self with its parts and powers:
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