3 primarily in the structure that can be achieved, in the structure that is not something other than the nature of the fact that it is not something other than the reduced reduction, the other strength of the Never-

9 Davidson, Age., P. 8. 10 Atilla Arkan, IBN Rüşd Psychology, Physics Metaphysics Ibn Rushd of Physics, Trail Publishing, Istanbul 2006, p. 335-336. 11 Q. Don’t turn, Age., P. 121. 12 Aristotle, on the soul, 429A 10, 18, 21-22, p. 167-168. 13 Aristotle, “Let’s see the section that allows you to know and understand my nef; Is this section of the nef or is not separate? Is this space in terms of space or only logical maintenance? ” (429A 10) begins with the words III. The 4th part of the book has been divided into the department of the mandus review (a. MLF., A.G.E., 429A 10-430A 10, p. 167-174); In Chapter 5, it has also revealed the active-active mind view (A.G.E., 430A 10-25, p. 174-178). 14 Having the mind of the mind in Aristotles, is the result of his mind that the mind can think of everything. Billfile Bilfiil Bilfiil None of the mind should be unprecedented as it should be affected, but it should be lean not as it thinks, but it should be not affected. Look., David W. Hamlyn, “Notes”, Aristotle, De Anima in Books II-III (Translated with introduction and notes, D.W. Hamlyn), p. 77-157, Reprinted, Oxford 2002, p. 136; Aristoteles, AGE., 429A 15-23.

Unlike r says, this reason in the form of anti-agent in non-anti-agent is made of an active mind that reveals the necessity as a result of the perpetrator in the transition to Bilfiil. As it is another thing, it is a mind that is the reason that you may have / to be streamed for Nefs, and the reason that can be streamed and all this is the cause of all that is flowed. According to Aristoteles using the light metaphor in this context, the light (Hexis) makes Bilkuvne colors bilgi color and if they provide their realization, the mind is also necessary for the bilkuvne to become a verb and to become bilgi. This is the mind, not mixed and mixed, bilkuvne is continuously bilfiil than the mind: 16 “This mind does not know once any other time you know. When he has already left the situation, it is exposed to what it is now and not. Here is only this, immortal and ethical. (However, we do not remember his previous activity; because the mind in this sense is not affected by the mind, the mind may be injured) and it doesn’t think of anything without it. “17

Here are John Philoponus from Themistius until the pronouns are raci from the differences of the nusha. These statements that are subject to many different interpretations and discussions in both classical periods and discussions in thomas in both classical periods and in modern times have created the starting point of reasoning of mind discussions.

Alexander Aphrodisias’s mind-risal is a prior to the new platonificery, Alexander Aphrodisias, which we can see as a salt aristotrey is analyzed as a combination of Aristotles, as of the nature of Aristotles, sometimes, sometimes not part of the human nave, which is sometimes not part of his or herself, it is not part of his or herself. The reason has interpreted as a divine reason18 and the first time in the first time in the first time in Intellectu (Fi’l-Aklı), the opinion of a detached mind is mainly here to say.

In the 15th Anima, the Anima is the problem in 429b 22: 1- If the mind is leaning and unaffected, but thinking how to think of the mind how? 2- How is mind thinking of itself? The mind to think of itself is solved by identification with the object of thought.

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