Items related to Avicenna On Treating the Alimentary Organs and Diet...
Synopsis
Avicenna prescribes drugs on various foods and those that heal or harm the alimentary organs. The list of just some of the properties of healing or harmful drugs for food and the alimentary organs appears on the front cover: Causing: cold inflammations of the liver; flatulence; hot inflammations of the liver; sclerosis of the liver; Hampering digestion; Harmful: for the liver; for the stomach; Treating eructation; Helping in the digestion of food; Lubricating the stomach; Producing: dropsy; eructation; flatulence in the spleen; irritation in the stomach; jaundice; nausea; obstructions in the liver; pain; sclerosis of the spleen; thirst; Promoting digestion; Reducing appetite; Relaxing the stomach muscles; Relieving flatulence; Removing: liver obstructions; obstructions from the stomach; Soothing the stomach; Strengthening the liver; the stomach; Treating accumulation of fluid in the peritoneal cavity (ascites); black jaundices; cancer of the stomach; generalized edema (anasarca); hiccoughs; inflammation of the spleen; liver pain; nausea; sclerosis of the liver; spleen pain; stomachaches; yellow jaundice; Weakening the liver; the stomach.
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About the Author
Abu 'Ali al-Husayn ibn Sina is better known in Europe by the Latinized name Avicenna. He is probably the most significant philosopher in the Islamic tradition and arguably the most influential philosopher of the pre-modern era. Born in Afshana near Bukhara in Central Asia in about 980, he is best known as a polymath, as a physician whose major work the Canon (al-Qanun fi'l-Tibb) continued to be taught as a medical textbook in Europe and in the Islamic world until the early modern period, and as a philosopher whose major summa the Cure (al-Shifa') had a decisive impact upon European scholasticism and especially upon Thomas Aquinas (d. 1274). Primarily a metaphysical philosopher of being who was concerned with understanding the self s existence in this world in relation to its contingency, Ibn Sina s philosophy is an attempt to construct a coherent and comprehensive system that accords with the religious exigencies of Muslim culture. As such, he may be considered to be the first major Islamic philosopher. The philosophical space that he articulates for God as the Necessary Existence lays the foundation for his theories of the soul, intellect and cosmos. Furthermore, he articulated a development in the philosophical enterprise in classical Islam away from the apologetic concerns for establishing the relationship between religion and philosophy towards an attempt to make philosophical sense of key religious doctrines and even analyse and interpret the Qur an. Recent studies have attempted to locate him within the Aristotelian and Neoplatonic traditions. His relationship with the latter is ambivalent: although accepting some keys aspects such as an emanationist cosmology, he rejected Neoplatonic epistemology and the theory of the pre-existent soul. However, his metaphysics owes much to the Amonnian synthesis of the later commentators on Aristotle and discussions in legal theory and kalam on meaning, signification and being. Apart from philosophy, Avicenna s other contributions lie in the fields of medicine, the natural sciences, musical theory, and mathematics. In the Islamic sciences ('ulum), he wrote a series of short commentaries on selected Qur anic verses and chapters that reveal a trained philosopher s hermeneutical method and attempt to come to terms with revelation. He also wrote some literary allegories about whose philosophical value recent scholarship is vehemently at odds. His influence in medieval Europe spread through the translations of his works first undertaken in Spain. In the Islamic world, his impact was immediate and led to what Michot has called la pandémie avicennienne. When al-Ghazali led the theological attack upon the heresies of the philosophers, he singled out Avicenna, and a generation later when the Shahrastani gave an account of the doctrines of the philosophers of Islam, he relied upon the work of Avicenna, whose metaphysics he later attempted to refute in his Struggling against the Philosophers (Musari'at al-falasifa). Avicennan metaphysics became the foundation for discussions of Islamic philosophy and philosophical theology. In the early modern period in Iran, his metaphysical positions began to be displayed by a creative modification that they underwent due to the thinkers of the school of Isfahan, in particular Mulla Sadra (d. 1641).
-- Rizvi, Sajjad H. "Avicenna (Ibn Sina)" Internet Encyclopedia of Philosophy (January 2006)
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