INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 08,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
550
ABU ALI IBN SINO (AVICENNA)THE ORIGINAL DRIVE AND THE STAGES OF
IMPROVEMENT OF KNOWLEDGE
Rustamov Azizbek Almosovich
The faculty of General Medicine I, 5th year student
Samarkand State Medical University
Annotation.
The article examines the issue of improving knowledge based on the syllogisms of
Abu Ali ibn Sina. He defends the concept that through the influence of external forces, i.e.
divine reason on human nature, thinking appears, then the desire to study, which ultimately
leads to cognition. Through the construction of logical methods of study, in his opinion, a
person can prepare a structure of the studied. Ordinary knowledge through the active use of
reason can move to a higher stage of cognition.
Keywords:
philosophical syllogisms, divine reason, process of education, perfect intellect,
thinker.
The period in which the great Eastern thinker Abu Ali ibn Sino lived and created his scientific
works is considered to be the period of the first renaissance in the history of the peoples of
Central Asia. A bright representative of this period is Abu Ali ibn Sino - a great thinker who
devoted himself to the comprehension of sciences. His scientific works cover many facets of
science, including philosophy.
Our article examines Abu Ali ibn Sina's approach to solving the problem of the relationship
between the root cause, the structure of the human mind, and the stages of scientific potential in
the Middle Ages. The scientific and practical significance of the study is that the results
obtained allow us to expand the study of the philosophical views of the thinker Abu Ali ibn
Sina on the foundations of human perception of knowledge, the stages of its improvement, and
the stages of its development.
The researcher sets himself the task of a) determining the positive influence of the Divine
principle in the pure activities of man; b) explaining a number of cause-and-effect principles of
the cognitive function of man; c) determining the stages of development of human knowledge
as knowledge improves.
The philosophical teachings of Ibn Sina on the human mind remain little studied to this day. At
present, when the younger generation needs to comprehend the advanced thoughts of our
predecessors, on the path to building a new future, the subject of transforming the philosophical
and theological ideas of Ibn Sina on the role and significance of reason in the improvement of
man, which can influence the formation of a new individual - a spiritually developed generation,
remains relevant.
Ibn Sina's philosophical theology is based primarily on the existence of a Divine principle that
accompanies and illuminates man with its positive impulses. In his opinion, there is a certain
substance - "divine reason", which infuses strength into man's nature and inspires him. He
connects the spiritual principle with reality or the material world with transcendence.
INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 08,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
551
Knowledge, in his opinion, consists of three spheres: the first is the divine sphere of reason, the
second is the sphere of mental representation, and the third is the sphere of physical sensory
perceptions. The sphere of mental representation is between the sphere of reason and physical
sensory perceptions. The sphere of physical sensory perception, unlike the two previous spheres,
has matter and reflection (these are humans, animals, and plants). Ibn Sina considers the
transcendental sphere, i.e. the divine sphere of reason, to be the highest rational sphere [3, p.
110].
Man receives a positive impulse from the highest divine sphere, or, in his words, a blessing. He
calls this blessing a perfect mind or the culmination of the mind and a perfect soul [7, p. 136].
Thus, Ibn Sina, in the process of human cognition, divides the Universe into several spheres,
each of which is the source of rational actions, and the First Cause, i.e. the Divine Mind, is the
highest force guiding, inspiring and supporting the lower spheres of the Universe, i.e. the world
of actions.
In the question of the process of comprehension and its perfection, he combines the
epistemological point of view with logic. Thus, developing this idea from the point of view of
epistemology, he believes that the human soul and the powers of reason can be actualized as
needed. There are two forces that push a person to develop intelligence. The first force is
produced by human nature and is called the motive force, the second force is accomplished
through the mind and is called awareness [1, p. 61].
He further believes that in the material world there is a real or acquired mind. Through the real
mind, a reflection of knowledge appears in the soul. Having passed through thinking,
knowledge acquires meaning. Thus, the soul is enriched by the real mind and the cognitive
process begins [5, p. 231].
At the same time, Ibn Sina constructs a diagram of the logical connection of the process of
cognition. He believes that cognition is, at the initial stage, a representation, then comes the
process of recognition or approval [4, p. 29]. Based on this process, knowledge begins with a
representation, then comprehension or conclusion. With the constant functioning of the process
of ignorance to knowledge, true knowledge is acquired. Thus, in the process of improving
knowledge, a person is enriched with true knowledge and increases the level of his cognitive
activity, i.e. improves.
Perfect knowledge of man in turn gives birth to practical and theoretical reason. The initial
result of theoretical and practical reason is human behavior, i.e. reason in reality. They
participate in the improvement of human character, and direct man to use all the possibilities of
reason, which opens the way to intelligence [5, p. 222]. Theoretical reason and practical power
can direct man to higher achievements in the acquisition of knowledge.
Therefore, according to its logical structure, in the process of emanation, the soul gives a
positive impulse to the active mind, which begins to act. Memory, thinking, imagination, vision
and will are connected. Then comes the process of cognitive activity, where intuition reunites
with reason and insight is born. The process of acquiring true knowledge is completed when, as
all forces develop, the human mind moves from the passive stage to the active phase. From the
active stage, the first stage of knowledge begins, the affirmation of intelligibility in the intellect.
It follows from this that according to the philosophical concept of Ibn Sina, the meaning of life
of a rational person is a sign of his perfection. According to his epistemology, knowledge of the
Almighty determines the rational ability of a person. Ibn Sina considers acquired intelligence to
be the highest degree of perfection. There is also a necessary being - the Almighty, who decides
INTERNATIONAL JOURNAL OF ARTIFICIAL INTELLIGENCE
ISSN: 2692-5206, Impact Factor: 12,23
American Academic publishers, volume 05, issue 08,2025
Journal:
https://www.academicpublishers.org/journals/index.php/ijai
552
everything that exists. He is omnipotent and has a will. He sees, corrects and directs everything
that happens in the Universe, including with the human soul.
Abu Ali ibn Sino is one of those who are called a thinker. The status of a thinker is the highest
stage of mental development of a person who, through the improvement of his knowledge and
the versatility of scientific discoveries, was able to achieve high intellectual development and
position in society. His ideas about human perfection have not lost their relevance to this day.
Literature:
1. Abuali ibni Sino. “Dar bayoni taksimi nufus.” Osori muntahab. z.2. – Dushanbe: “Irfon”,
1980. – 559 p. – pp. 61-65.
2. Abuali Ibni Sino. "Ilohiyot." Osori muntahab. z.1. – Dushanbe: “Irfon”, 1980. – 477 p. – P.
57-105.
3. Abuali ibni Sino. "Mabda' wa ma'od." Osori muntahab. z.2. – Dushanbe: “Irfon”, 1980. – 559
p. – pp. 110-113.
4. Abuali Ibni Sino. "Mantik". Osori muntahab. z.1. – Dushanbe, “Irfon”, 1980. – 477 p. (143–
179 pp.)
5. Abuali ibni Sino. "Nafs." Osori muntahab. z.4. – Dushanbe: “Irfon”, 1992. – 320 p. – pp.
184-245.
6. Abuali Ibni Sino. "Risolai sarguzasht." Osori muntahab. z.1. – Dushanbe: “Irfon”, 1980. –
477 p. – P. 15-27.
7. Abuali ibni Sino. "Tahsil-us-saodat." Osori muntahab. Ҷ.2 – Dushanbe: “Irfon”, 1980. – 559
p. – pp. 128-141.
