Instruct: Given a question, retrieve passages that can help answer the question.
Query: When did Avicenna live?
One of the greatest Persian medics was Avicenna, also known as Ibn Sina, who lived from 980AD to 1037AD. His works included a comprehensive collection and systematisation of the fragmentary and unorganised Greco-Roman medical literature that had been translated Arabic by that time, augmented by notes from his own experiences. One of his books, "Al-Qānūn fī aṭ-Ṭibb" (The Canon of Medicine) has been called the most famous single book in the history of medicine in both East and West. Avicenna excelled in the logical assessment of conditions and comparison of symptoms and took special note of analgesics and their proper use as well as other methods of relieving pain, including massage.
In 1980, the Soviet Union, which then ruled his birthplace Bukhara, celebrated the thousandth anniversary of Avicenna's birth by circulating various commemorative stamps with artistic illustrations, and by erecting a bust of Avicenna based on anthropological research by Soviet scholars.
Near his birthplace in Qishlak Afshona, some north of Bukhara, a training college for medical staff has been named for him.
On the grounds is a museum dedicated to his life, times and work.
The Avicenna Prize, established in 2003, is awarded every two years by UNESCO and rewards individuals and groups for their achievements in the field of ethics in science.
The aim of the award is to promote ethical reflection on issues raised by advances in science and technology, and to raise global awareness of the importance of ethics in science.
Early Islamic philosophy began in the 2nd century AH of the Islamic calendar (early 9th century CE) and lasted until the 6th century AH (late 12th century CE). The period is known as the Golden Age of Islam, and the achievements of this period had a crucial influence on the development of modern philosophy and science in the Western world; for Renaissance Europe, the influence represented from the Islamic Golden Age was “one of the largest technology transfers in world history”. This period began with al-Kindi in the 9th century and ended with Averroes (Ibn Rushd) at the end of 12th century. The death of Averroes effectively marked the end of a particular discipline of Islamic philosophy usually called the Peripatetic Arabic School, and philosophical activity declined significantly in Western Islamic countries such as Islamic Iberia and North Africa.
Avicenna Bay is a small bay lying southwest of D'Ursel Point along the east side of Brabant Island, in the Palmer Archipelago. It was roughly charted by the Belgian Antarctic Expedition under Adrien de Gerlache, 1897–99, photographed by Hunting Aerosurveys Ltd in 1956–57, and mapped from these photos in 1959. It was named by the UK Antarctic Place-Names Committee for Avicenna, greatest of the Persian school of physicians.
The Greek physician Hippocrates, the founder of scientific medicine, was the first to deal with the anatomy and the pathology of human spine. Galen developed an interest in anatomy from his studies of Herophilus and Erasistratus. The concept of studying disease through the methodical dissection and examination of diseased bodies, organs, and tissues may seem obvious today, but there are few if any recorded examples of true autopsies performed prior to the second millennium. Though the pathology of contagion was understood by Muslim physicians since the time of Avicenna (980–1037) who described it in "The Canon of Medicine" (c. 1020), the first physician known to have made postmortem dissections was the Arabian physician Avenzoar (1091–1161) who proved that the skin disease scabies was caused by a parasite, followed by Ibn al-Nafis (b. 1213) who used dissection to discover pulmonary circulation in 1242. In the 15th century, anatomic dissection was repeatedly used by the Italian physician Antonio Benivieni (1443-1502) to determine cause of death. Antonio Benivieni is also credited with having introduced necropsy to the medical field. Perhaps the most famous early gross pathologist was Giovanni Morgagni (1682-1771). His magnum opus, "De Sedibus et Causis Morborum per Anatomem Indagatis", published in 1761, describes the findings of over 600 partial and complete autopsies, organised anatomically and methodically correlated with the symptoms exhibited by the patients prior to their demise. Although the study of normal anatomy was already well advanced at this date, "De Sedibus" was one of the first treatises specifically devoted to the correlation of diseased anatomy with clinical illness. By the late 1800s, an exhaustive body of literature had been produced on the gross anatomical findings characteristic of known diseases. The extent of gross pathology research in this period can be epitomized by the work of the Viennese pathologist (originally from Hradec Kralove in the Czech Rep.) Carl Rokitansky (1804-1878), who is said to have performed 20,000 autopsies, and supervised an additional 60,000, in his lifetime.
Many of the scholars in the Platonic Academy sought to clarify and explain Plato's ideas. Already in the 3rd century BC, we hear of a commentary to Plato's "Timaeus" being written by Crantor of Soli; and in the 1st century AD a commentary on Plato's "Republic" was written by Onasander. By the 2nd century the Middle Platonists were producing paraphrases and summaries of Plato's thought. Thus we have Albinus, who wrote an introduction to Plato's works, and Alcinous and Apuleius who both wrote manuals of Platonism. From the physician Galen we have fragments of a commentary on the "Timaeus". Already though the influence of Aristotle was being felt on the popular Platonism of the day, and we have the figure of Atticus (c. 175) who opposed the eclecticism which had invaded the school and contested the theories of Aristotle as an aberration from Plato.
The work was translated into Arabic around 820 by Al-Khwarizmi, whose "On the Calculation with Hindu Numerals" was in turn influential in the adoption of the Hindu-Arabic numerals in Europe from the 12th century.
There is no historical evidence indicating that the nine scholars were contemporary figures or proteges of the same king. Vararuchi is believed to have lived around the third or fourth century CE. Although Kalidasa's lifetime is debated, most historians place him around the fifth century; Varahamihira is known to have lived in the sixth century. Dhanavantari was the author of a medical glossary (a nighantu), but his lifetime is uncertain. Amarasimha cannot be dated with certainty either, but his lexicon uses works by Dhanavantari and Kalidasa; therefore, he cannot be dated to the first century BCE (Vikramaditya is said to have established an era in 57 BCE). Little is known about Shanku, Vetalabhatta, Kshapanaka and Ghatakarpara. Some Jain writers identify Siddhasena Divakara as Kshapanaka, but this is not accepted by historians.
Avicenna subsequently settled at Rey, in the vicinity of modern Tehran, the home town of Rhazes; where Majd Addaula, a son of the last Buwayhid emir, was nominal ruler under the regency of his mother (Seyyedeh Khatun). About thirty of Ibn Sina's shorter works are said to have been composed in Rey. Constant feuds which raged between the regent and her second son, Shams al-Daula, however, compelled the scholar to quit the place. After a brief sojourn at Qazvin he passed southwards to Hamadãn where Shams al-Daula, another Buwayhid emir, had established himself. At first, Ibn Sina entered into the service of a high-born lady; but the emir, hearing of his arrival, called him in as medical attendant, and sent him back with presents to his dwelling. Ibn Sina was even raised to the office of vizier. The emir decreed that he should be banished from the country. Ibn Sina, however, remained hidden for forty days in sheikh Ahmed Fadhel's house, until a fresh attack of illness induced the emir to restore him to his post. Even during this perturbed time, Ibn Sina persevered with his studies and teaching. Every evening, extracts from his great works, the "Canon" and the "Sanatio", were dictated and explained to his pupils. On the death of the emir, Ibn Sina ceased to be vizier and hid himself in the house of an apothecary, where, with intense assiduity, he continued the composition of his works.
While he was imprisoned in the castle of Fardajan near Hamadhan, Avicenna wrote his famous "Floating Man" – literally falling man – thought experiment to demonstrate human self-awareness and the substantiality and immateriality of the soul. Avicenna believed his "Floating Man" thought experiment demonstrated that the soul is a substance, and claimed humans cannot doubt their own consciousness, even in a situation that prevents all sensory data input. The thought experiment told its readers to imagine themselves created all at once while suspended in the air, isolated from all , which includes no sensory contact with even their own bodies. He argued that, in this scenario, one would still have self-consciousness. Because it is conceivable that a person, suspended in air while cut off from sense experience, would still be capable of determining his own existence, the thought experiment points to the conclusions that the soul is a perfection, independent of the body, and an immaterial substance. The conceivability of this "Floating Man" indicates that the soul is perceived intellectually, which entails the soul's separateness from the body. Avicenna referred to the living human intelligence, particularly the active intellect, which he believed to be the hypostasis by which God communicates truth to the human mind and imparts order and intelligibility to nature. Following is an English translation of the argument:
There is no historical evidence to show that these nine scholars were contemporary figures or proteges of the same king. Vararuchi is believed to have lived around 3rd or 4th century CE. The period of Kalidasa is debated, but most historians place him around 5th century CE. Varahamihira is known to have lived in 6th century CE. Dhanavantari was the author of a medical glossary (Nighantu); his period is uncertain. Amarasimha cannot be dated with certainty either, but his lexicon utilizes the works of Dhanavantari and Kalidasa; therefore, he cannot be dated to 1st century BCE, when the legendary Vikramaditya is said to have established the Vikrama Samvat in 57 BCE. Not much is known about Shanku, Vetalabhatta, Kshapanaka and Ghatakarpara. Some Jain writers identify Siddhasena Divakara as Kshapanaka, but this claim is not accepted by historians.
Nicomachus' treatises were well known in Greek, Latin and the Arabic worlds. In the 1st century an Arabic translation of Nicomachus’ "Introduction to Arithmetic" was published. The Arabic translations of Nicomachus' treatises were in turn translated into Latin by Gerard of Cremona, making them part of the Latin tradition of numerology. The Pythagorean theorem was referenced in Arabic manuscripts. Scholars in the Arabic world displayed a strong interest in Pythagorean concepts. In the 1st century Abu al-Wafa' Buzjani discussed multiplication and division in a treatise on arithmetic for business administrators in reference to Nicomachus. However, the primary interest of Islamic arithmeticians was in solving practical problems, such as taxation, measurement, the estimation of agricultural values and business applications for the buying and selling of goods. There was little interest for the Pythagorean numerology that developed in the Latin world. The primary arithmetical system used by Islamic mathematicians was based on Hindu arithmetic, which rejected the notion that the relations between numbers and geometrical forms were symbolic.
It was invented between the 1st and 4th centuries by Indian mathematicians. The system was adopted in Arabic mathematics by the 9th century. Influential were the books of Muḥammad ibn Mūsā al-Khwārizmī ("On the Calculation with Hindu Numerals", ) and Al-Kindi ("On the Use of the Hindu Numerals", ). The system later spread to medieval Europe by the High Middle Ages.
After the fall of Zaragoza in 1118 by the hands of King Alfonso The Battler, Avempace looked for shelter under Abu Ishaq Ibrahim ibn Yûsuf Ibn Tashfin, another brother of the Almoravid Sultan (Ali Ibn Yusuf Ibn Tashfin) in Xàtiba. He worked, for some twenty years, as the vizir of Yusuf Ibn Tashfin. Throughout these decades, it is clear that Avempace was not as agreeable with those close to the ruler, Ibn Tashfin, as he was during the previous reign of Ibn Tifilwit. Writings by Ahmad al-Maqqari gives us insight into the hostility and disagreements between Avempace and the father of a famous physician respected by Ibn Tashfin, Abd al-Malik. A poetry anthology, Qala’id al-iqya (Necklace of Rubies)"," was also created by a courtier of Ibn Tashufin's, Abu Nasr al-Fath Ibn Muhammad Ibn Khaqan, which condescendingly placed Avempace in last place. Under Ibn Tashfin, the Sultan of the Berber Moroccan Almoravid empire, Avempace was imprisoned twice. The details of the imprisonment are not well understood, but can be assumed. Despite being unwelcomed, Avempace remained with the Almoravid empire for the rest of his life until his death in 1138. There has been evidence presented that brings up the argument that the cause of Avempace's death was by poison from his peers. Al-Maqqari details in his writing that a physician, Abu l-'Ala' Ibn Zuhr, was an enemy of Avempace's whose servant, Ibn Ma‛yub, was suspected of poisoning him at the time but was never convicted. Among his many teachers was Abu Jafar ibn Harun of Trujillo, a physician in Seville, Al-Andalus.
Avempace was born in Zaragoza, in what is today Aragon, Spain, around 1085 and died in Fes, Morocco, in 1138. Rulers of Zaragoza shifted constantly throughout Avempace's young life, but in 1114, a new Almoravid governor of Zaragoza was appointed: Abu Bakr 'Ali ibn Ibrahim as-Sahrawi, also known as Ibn Tifilwit. The close relationship between Avempace and Ibn Tifilwit is verified in writings by both Ibn al-Khatib and Ibn Khaqan. Avempace enjoyed music and wine with the governor and also composed panegyrics and muwashshahat to publicly praise Ibn Tifilwit, who rewarded him by nominating him as his vizier. In a diplomatic mission to meet the overthrown Imad ad-Dawla Ibn Hud King in his castle, Avempace was placed in jail for some months for reasons unknown. Ibn Tifilwit was also killed during a quest against the Christians in 1116, ending his short reign and inspiring Avempace to compose mournful elegies in his honor. Avempace also had a talent for singing and composition in music. In the beginning of his career, he wrote the manuscript "Risālah fī l-alḥān" (Tract on melodies) and incorporated his commentary on al-Fārābī’s treatise based on music. He determined the correlations between different melodies and temperament. According to biographer al-Maqqarī, Avempace's passion for music was due to poetry and had “the virtue of dispelling the sadness and pain of the hearts [sic].” He included his scientific knowledge and wit in many poems. Avempace joined in poetic competitions with the poet al-Tutili.
Adelard of Bath (; 1080 1152 AD) was a 12th-century English natural philosopher. He is known both for his original works and for translating many important Arabic and Greek scientific works of astrology, astronomy, philosophy and mathematics into Latin from Arabic versions, which were then introduced to Western Europe. He is known as one of the first to introduce the Arabic numeral system to Europe. He stands at the convergence of three intellectual schools: the traditional learning of French schools, the Greek culture of Southern Italy, and the Arabic science of the East.
Avempace (died 1138), a famous physicist from Muslim Spain who had an important influence on later physicists such as Galileo. He was the first to theorize the concept of a reaction force for every force exerted.
Avempace ( – 1138) is the Latinate form of Ibn Bâjja (), full name Abû Bakr Muḥammad Ibn Yaḥyà ibn aṣ-Ṣâ’igh at-Tûjîbî Ibn Bâjja al-Tujibi (), was an Arab Andalusian polymath: his writings include works regarding astronomy, physics, and music, as well as philosophy, medicine, botany, and poetry.
Durante degli Alighieri (; ), commonly known by his short name Dante Alighieri or simply as Dante (; , ; – 1321), was an Italian poet during the Late Middle Ages. His "Divine Comedy", originally called ' (modern Italian: "Commedia") and later christened ' by Giovanni Boccaccio, is widely considered the most important poem of the Middle Ages and the greatest literary work in the Italian language.
From India, the thriving trade between Islamic sultans and Africa carried the concept to Cairo. Arabic mathematicians extended the system to include decimal fractions, and Muḥammad ibn Mūsā al-Ḵwārizmī wrote an important work about it in the 9th  century. The modern Arabic numerals were introduced to Europe with the translation of this work in the 12th century in Spain and Leonardo of Pisa's "Liber Abaci" of 1201. In Europe, the complete Indian system with the zero was derived from the Arabs in the 12th century.
Peter of Ravenna (c. 1448–1508) was an Italian jurist. He is now best known for his memorization techniques, published in a 1491 work "Phoenix" ("Fenix") on the art of memory, a work that received an early form of copyright.
At 22 years old, Avicenna lost his father. The Samanid dynasty came to its end in December 1004. Avicenna seems to have declined the offers of Mahmud of Ghazni, and proceeded westwards to Urgench in modern Turkmenistan, where the vizier, regarded as a friend of scholars, gave him a small monthly stipend. The pay was small, however, so Ibn Sina wandered from place to place through the districts of Nishapur and Merv to the borders of Khorasan, seeking an opening for his talents. Qabus, the generous ruler of Tabaristan, himself a poet and a scholar, with whom Ibn Sina had expected to find asylum, was on about that date (1012) starved to death by his troops who had revolted. Avicenna himself was at this time stricken by a severe illness. Finally, at Gorgan, near the Caspian Sea, Avicenna met with a friend, who bought a dwelling near his own house in which Avicenna lectured on logic and astronomy. Several of his treatises were written for this patron; and the commencement of his "Canon of Medicine" also dates from his stay in Hyrcania.
Avicenna was a devout Muslim and sought to reconcile rational philosophy with Islamic theology. His aim was to prove the existence of God and His creation of the world scientifically and through reason and logic. Avicenna's views on Islamic theology (and philosophy) were enormously influential, forming part of the core of the curriculum at Islamic religious schools until the 19th century. Avicenna wrote a number of short treatises dealing with Islamic theology. These included treatises on the prophets (whom he viewed as "inspired philosophers"), and also on various scientific and philosophical interpretations of the Quran, such as how Quranic cosmology corresponds to his own philosophical system. In general these treatises linked his philosophical writings to Islamic religious ideas; for example, the body's afterlife.
Contrary to Carl Brockelmann's information (GAL 1:485; Suppl. 1:887), Sharaf al-Zamān Muḥammad ibn ʿAlī al-Īlāqī of Bākharz (in Khorasān, Iran), who was most probably active in Balkh (today's Afghanistan), was not a figure of the 6th/12th century. He did not die in 536/1141 (in the battle of the Qatwan steppe) but most probably around 460/1068 and should be counted among Avicenna's (d. 429/1037) direct students. Al-Ilāqī produced an epitome of the first book of the Canons of Medicine by Avicenna which was known under various titles: "Kitāb al-Fuṣūl al-Ilāqiyya" ("The Aphorisms of al-Ilāqī") and "Kitāb al-asbāb wa-al-`alāmāt" ("The Book of Causes and Symptoms"). Al-Ilāqī's greatly abbreviated version of the first book of the Canon was very popular, and many copies have survived.
Avicenna's proof for the existence of God, known as the "Proof of the Truthful", was the first ontological argument, which he proposed in the "Metaphysics" section of "The Book of Healing". This was the first attempt at using the method of a priori proof, which utilizes intuition and reason alone. Avicenna's proof of God's existence is unique in that it can be classified as both a cosmological argument and an ontological argument. "It is ontological insofar as ‘necessary existence’ in intellect is the first basis for arguing for a Necessary Existent". The proof is also "cosmological insofar as most of it is taken up with arguing that contingent existents cannot stand alone and must end up in a Necessary Existent."