A Compendium on the Soul. Avicenna

motion towards the position in space naturally appointed for it, as for example a man’s moving by the nature of the preponderating[8] heavy element in his body downwards; nor will this kind of the motions of bodies be found to take place save in one direction and with a constant tendency; The second kind of motion going against the decree of its element, which decree is either rest in the natural position as soon as it reaches that position, as for example a man’s moving his body along its natural home which is the Earth’s surface; or else a moving away from the natural position when already separated from it, like a flying bird’s motion with its heavy body high up through the sky. It has thus been made manifest [to the reader] that the two motions have two accounting causes, and that they are quite different one from the other: the one is called Natural, and the second called Soul or Spiritual Faculty. Hence it is quite sound, as to motion, to affirm the existence of spiritual faculties.

      Whereas, in respect of Perception, because that bodies exist with this in common, viz. that they are bodies, and with this in distinction, viz. that they are repeatedly perceptive, it is quite manifest by the first (preceding) process of discrimination that perception will not ever differ from bodies through difference of their substance, but by certain powers or faculties borne within those bodies. It therefore becomes quite clear by this sort of exposition that spiritual faculties have an existence: and this is what we wished to demonstrate.

      FOOTNOTES:

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      [6] Reality of existence; or its whereabouts. Doctor S. Landauer thinks that the word ayniyyat in the text must be wrong, because nowhere throughout this section is the «Whereabout» of the mental powers so much as hinted at; whereas the burden of the whole chapter is to prove merely that such powers do exist, i.e., their inniyyat, which is a word used by Arab Logicians.

[A] A Why and Wherefore moving it. Note the difference between sabab and `illah. Transcriber addition: sabab (سبب) and `illat (علّة): Sabab means the general conditions that are conducive to something occuring, whereas `illat is the reason in cause-and-effect. Traditionally, `illat is used in logic or medicine, whereas sabab would be more likely to be heard in common speech.

[B] Ditto.

[7] The four elements: earth, air, fire, water.

[8] Here Ibn Sînâ seems to have had a rather clear premonition of Newton’s Theory of Gravitation, seven hundred years before the falling of the famous apple.