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These notions sharply contrasted with the previously-held Platonic notions of the human mind as an entity that pre-existed somewhere in the heavens, before being sent down to join a body here on Earth (cf.
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Thomas Aquinas brought the Aristotelian and Avicennian notions to the forefront of Christian thought. Aquinas (13th century) įemale Figure (Sibyl with Tabula Rasa) by Diego Velázquez, c. The Latin translation of his philosophical novel, entitled Philosophus Autodidactus, published by Edward Pococke the Younger in 1671, had an influence on John Locke's formulation of tabula rasa in An Essay Concerning Human Understanding. In the 12th century, the Andalusian- Islamic philosopher and novelist, Ibn Tufail (known as Abubacer or Ebn Tophail in the West) demonstrated the theory of tabula rasa as a thought experiment through his Arabic philosophical novel, Hayy ibn Yaqdhan, in which he depicts the development of the mind of a feral child "from a tabula rasa to that of an adult, in complete isolation from society" on a desert island, through experience alone. He argued that the "human intellect at birth resembled a tabula rasa, a pure potentiality that is actualized through education and comes to know." Thus, according to Avicenna, knowledge is attained through " empirical familiarity with objects in this world from which one abstracts universal concepts," which develops through a " syllogistic method of reasoning observations lead to propositional statements, which when compounded lead to further abstract concepts." He further argued that the intellect itself "possesses levels of development from the static/material intellect, that potentiality can acquire knowledge to the active intellect, the state of the human intellect at conjunction with the perfect source of knowledge." Ibn Tufail (12th century) In the 11th century, the theory of tabula rasa was developed more clearly by Avicenna. Perception, again, is an impression produced on the mind, its name being appropriately borrowed from impressions on wax made by a seal and perception they divide into, comprehensible and incomprehensible: Comprehensible, which they call the criterion of facts, and which is produced by a real object, and is, therefore, at the same time conformable to that object Incomprehensible, which has no relation to any real object, or else, if it has any such relation, does not correspond to it, being but a vague and indistinct representation. The doxographer Aetius summarizes this view as "When a man is born, the Stoics say, he has the commanding part of his soul like a sheet of paper ready for writing upon." Diogenes Laërtius attributes a similar belief to the Stoic Zeno of Citium when he writes in Lives and Opinions of Eminent Philosophers that: Stoic epistemology emphasizes that the mind starts blank, but acquires knowledge as the outside world is impressed upon it. This idea was further evolved in Ancient Greek philosophy by the Stoic school. Haven't we already disposed of the difficulty about interaction involving a common element, when we said that mind is in a sense potentially whatever is thinkable, though actually it is nothing until it has thought? What it thinks must be in it just as characters may be said to be on a writing-tablet on which as yet nothing stands written: this is exactly what happens with mind. In Western philosophy, the concept of tabula rasa can be traced back to the writings of Aristotle who writes in his treatise De Anima ( Περί Ψυχῆς, ' On the Soul') of the "unscribed tablet." In one of the more well-known passages of this treatise, he writes that: See also: Empiricism Ancient Greek philosophy