Defense of the dissertation of Жақан Мадина Қаирболатқызы for the degree of Doctor of Philosophy (PhD) in the specialty «8D02201 - Philosophy»
L.N. Gumilyov Eurasian National University, a dissertation defense for the degree of Doctor of Philosophy (PhD) by Жақан Мадина Қаирболатқызы on the topic «The fal’safa of Ibn Sina (based on work “Danishnama”) » to the educational program «8D02201 – Philosophy».
The dissertation was carried out at the «Philosophy education department» of L.N. Gumilyov Eurasian National University.
The language of defense is kazakh
Official reviewers:
Сатершинов Бахытжан Менлибекович - Doctor of Science, Professor, Chief Researcher
Аташ Берік Мұратұлы - Doctor of Science, Professor (acting)
Temporary members of the Dissertation Committee:
Кенжетаев Досай Турсынбаевич - Doctor of Science, Professor
Токтарбекова Лаура Ниязбековна - Doctor of Philosophy (PhD), Leading Researcher
Абдуазимова Зарина Амировна - Doctor of Philosophy (PhD)
Scientific advisors:
Imanzhusip Raushan Nurhankyzy– Doctor of Philosophical Sciences, Associate Professor of the Department of Philosophy at L. N. Gumilyov Eurasian National University (Astana, Republic of Kazakhstan);
Bulent Şenay– Doctor of Philosophy (PhD), professor at Uludag University (Bursa, Turkey).
The defense will take place on February 20, 2026, at 03:00 PM in the Dissertation Council for the training direction «8D022 – Humanities» in the specialty «8D02201 – Philosophy» of L.N. Gumilyov Eurasian National University. The defense meeting is planned to be held online.
Link: https://clck.ru/3RFpp8
Address: г. Астана, ул. А. Янушкевич,6, Корпус №4, 106 аудитория
Abstract (English): General description of the study. The present dissertation research is devoted to the falsafa of Ibn Sīnā, one of the most prominent representatives of medieval Eastern Muslim civilization, as well as to his work Dānishnāma (The Book of Knowledge), in which the depth of the philosopher’s scientific and intellectual thought is fully revealed. Possessing encyclopedic knowledge and exceptional creative talent, Ibn Sīnā systematized and synthesized the heritage of ancient philosophy, enriching it with his own original ideas. His works made a significant contribution to the development of philosophy, logic, medicine, natural sciences, sociology, literary studies, poetry, and linguistics, thereby opening broad prospects for the advancement of scientific thought. In this respect, Ibn Sīnā’s philosophical legacy is justly regarded as a phenomenon comparable in its intellectual significance to the achievements of the outstanding figures of the Renaissance. The dissertation identifies and subjects to systematic analysis the key epistemological and ontological concepts presented in Ibn Sīnā’s Dānishnāma. Furthermore, it elucidates the philosophical significance of these concepts within the context of the medieval Arab-Muslim intellectual tradition and substantiates their influence on the formation of Islamic philosophy, scholasticism, and Renaissance culture. Relevance of the research topic. The intellectual and cultural heritage holds particular significance for contemporary society. Under the conditions of globalization, the processes of the secularization of consciousness, the transformation of worldview and value orientations, and the formation of a pluralistic approach to spiritual culture (both secular and religious) require a renewed conceptualization of the universal truths developed by thinkers over the centuries. This is due to the fact that the progressive development of humanity and its spiritual perfection are impossible without ideological continuity and a profound understanding of the evolution of worldviews. Throughout history, the scientific picture of the world and the forms of worldview have undergone abrupt changes that have often led to shifts in scientific paradigms. Similar processes today can also be clearly observed in the post-Soviet space. This is associated, on the one hand, with the revival of religiosity and the contemporary worldview crisis, and, on the other hand, with profound changes in the education system, the devaluation of traditional values, and the formation of new ways of scientifically conceptualizing reality. In the modern world, the disruption of the balance between secular and religious values often leads to their opposition, which may result in negative consequences for socio-political processes. Under such conditions, the proper organization of public consciousness, the effective use of cultural, scientific, and social resources, as well as the elimination of intellectual and spiritual deficits in the worldview of youth, acquire particular importance. From this perspective, the wide dissemination and popularization of the falsafa heritage of outstanding thinkers such as Abu Nasr al-Farabi, Abu Yusuf al-Kindi, Abu Bakr Ibn Tufayl, Abu al-Walid Ibn Rushd, and Abu ‘Ali are essential. Their teachings, which glorified reason and called for a profound comprehension of the laws of the universe, retain their value in contemporary society. The relevance of the dissertation research is determined by its appeal to the philosophical, epistemological, and logical doctrines of Ibn Sina, as well as by the analysis of their methodological and cognitive foundations. These doctrines contribute to the development of a natural-scientific worldview in the era of globalization, as well as to the further progress of society, science, culture, and philosophy. Interpreted in new, contemporary ways, Ibn Sina’s intellectual legacy is capable, under the conditions of globalization, of enlightening consciousness, educating the younger generation in the spirit of intellectuality, wisdom, and tolerance, and shaping a scientifically grounded pluralistic worldview. Moreover, it may serve as a subtle yet effective means of counteracting religious radicalism and as a barrier against destructive sectarian manipulation. In the works of Ibn Sina, the central problem is the comprehensive justification of the superiority of knowledge (Intellect), the elucidation of the diverse ways of apprehending the world, its regularities, and the forms of thought, as well as the demonstration of religious, scientific, and practical ways of resolving them. In other words, it concerns the indication of the path by which thought transitions from dogmatism and illusions to scientific truth. In his scholarly works, Ibn Sina consistently sought to penetrate to the first principles — to being — viewing logic as both an instrument and a process of cognition. His conception of the scientific, physico-natural picture of the world, expressed in the form of a philosophy of nature, is comprehensive, and his ideas retain instructive and contemporary relevance for modern society. The thinker persistently defends scientific and philosophical positions, explaining natural phenomena and regularities from the standpoint of the principle of causality. Rejecting substantialism and supporting the idea of the relativity of time and space, he advances and develops the notion of the eternity of time in the Necessary Being (God). These ideas, which go back to Aristotle, are affirmed by Ibn Sina as confirmation of the eternity of God and the infinity of worldly being connected with Him, thereby touching upon the nature of infinity — a concept that occupies a central place in Islamic culture. Thus, the proposed dissertation research opens the way toward revealing new possibilities of reason, historical-scientific inquiry, and philosophical reflection. Degree of research on the topic. The study of Ibn Sina’s falsafa heritage has passed through several stages. Scholars of both the East and the West have examined his works from different perspectives. In Europe, beginning from the Middle Ages, his ideas exerted a significant influence on scholastic philosophy and were assimilated into the Latin intellectual tradition. Among the thinkers who studied him were, in particular, Thomas Aquinas and Roger Bacon. Al-Ghazali subjected Ibn Sina’s falsafa to sharp criticism. He devoted special attention to his doctrine of the creation of the world and to theological questions, believing that a number of Ibn Sina’s positions contradicted the fundamental dogmas of the Islamic faith. Medieval Muslim thinkers showed interest in the falsafa of Ibn Sina and occupied various positions with regard to it. Thus, Nasir al-Din Tusi developed his logical system and engaged in the interpretation of his metaphysical doctrines. Fakhr al-Din Razi, by contrast, criticized Ibn Sina’s views on metaphysics and cosmology. In particular, he rejected his concepts of necessity and causality, advancing theological arguments concerning the createdness of the world and the doctrine of the intellect. Shihab al-Din al-Suhrawardi sought to supplement Ibn Sina’s Peripatetic falsafa with mystical-illuminative (Ishraqi) views. He reinterpreted Ibn Sina’s doctrine of the intellect and cognition, incorporating into it elements of Sufism and Ishraqi philosophy. During the Soviet period and in the contemporary era, Ibn Sina’s falsafa has been actively studied by scholars from the CIS countries and abroad. Soviet and Russian Orientalists — such as M. S. Asimov, S. N. Bykhovsky, S. I. Grigoryan, A. M. Bogoutdinov, B. E. Boltaev, A. V. Sagadeev, B. Ya. Shidfar, Yu. N. Zavadovsky, B. D. Petrov, V. A. Smirnov, V. N. Ternovsky, L. G. Saldadze, and others — analyzed the life and falsafa of Ibn Sina, identifying his contribution and role in the development of world culture. Among the scholars of the CIS countries who have studied the legacy of Ibn Sina, a special place belongs to Tajik and Russian researchers. Among the Tajik scholars who devoted their works to the study of Ibn Sina’s falsafa, it is worth mentioning G. A. Ashurov, S. Sulaymonov, U. A. Rajabov, M. Rahimov, N. Rahmatullaev, N. Saidov, S. A. Sultonzoda, and D. R. Komilov. A particularly significant contribution to the study of Ibn Sina’s falsafa was made by the academician and Doctor of Philosophy M. N. Dinorshoev, who dedicated his entire scholarly life to this subject. His fundamental works include The Philosophy of Nature of Ibn Sina (1985) and A Compendium of the Philosophy of Ibn Sina (2010). In the latter work, Muso Dinorshoev systematically presented Ibn Sina’s falsafa. This book covers the thinker’s views on logic, the doctrine of being, epistemological concepts, theology, as well as the philosophy of social being. Special attention in M. Dinorshoev’s work is given to the analysis of Ibn Sina’s doctrine of the intellect, in particular his position regarding universals. Moreover, the researcher attached great importance to examining the connections between Ibn Sina’s falsafa and contemporary philosophical trends. The Tajik researcher, Doctor of Philosophy F. B. Khudoydodov, made a significant contribution to the study of Ibn Sina’s logical system. In his works, he analyzed in detail the features of Ibn Sina’s logical theory. In his study The Development of Aristotelian Syllogistics in the Doctrine of Ibn Sina, he examines the structure of Ibn Sina’s logic, its distinctions from the Aristotelian tradition, and the innovations introduced by the thinker in this field. This research is of great importance for determining the historical role of Ibn Sina’s logic and its epistemological significance in the context of medieval Islamic thought. Particular attention to the study of the intellectual heritage of Central Asia, including the logic and natural philosophy of Ibn Sina, is given by Candidate of Philosophy, Senior Research Fellow at the International University of Central Asia, S. Johnboboev. His works dedicated to the thinker’s falsafa include: Epistemology of Ibn Sina: On the Movement of Thought from Illusion to Truth and The Philosophy of Nature of Abu Ali Ibn Sina: Analysis of the Concept of Motion, Space, and Time. These studies aim at a deeper understanding of Islamic philosophy and at the analysis of key concepts that have influenced the history of philosophical thought as a whole. Ibn Sina’s falsafa has been extensively studied by Russian scholars, among whom V. V. Bartold, N. V. Efremova, E. A. Frolova, R. R. Shangaraev, and G. B. Shaimuhambetova should be noted. A special place is occupied by the Russian philosopher, Islamic scholar, and specialist in Arab-Muslim philosophy, Tawfiq Ibrahim, who conducted a profound analysis of Ibn Sina’s philosophical system and made a significant contribution to determining its role and significance within the Islamic intellectual tradition. An important theoretical foundation for our research is his joint work with N. V. Efremova, Muslim Philosophy (Falsafa) (2009). In this book, T. Ibrahim defines the essence of falsafa as follows: falsafa represents a doctrine that emerged as a synthesis of the theological concepts of the Abrahamic tradition (Judaism, Christianity, Islam), based on both relativism (Latin revelatio – revelation, wahy) and ancient pagan rationalism. According to him, this intellectual tradition was an important synthetic phenomenon in the history of world philosophy. The representatives of falsafa, combining Greek philosophy with the Islamic worldview and subjecting Islamic theology to philosophical interpretation, sought to provide a rational justification for the existence of God and the substantiality of the soul. T. Ibrahim systematizes the classical form of falsafa, particularly emphasizing the role of Ibn Sina as a thinker who shaped a coherent structure of Aristotelianism. According to him, Ibn Sina reached the pinnacle of falsafa and played a decisive role in the evolution of Islamic thought. The Russian-American Islamic scholar, Professor at the University of Michigan, A. D. Knysh, in his work Clash of Ideas in Medieval Islam: Theology and Philosophy, provides a profound analysis of the role of falsafa in Islamic civilization. According to him, falsafa represents not only a part of theological discourse but also an intellectual tradition that has exerted a significant influence on the development of science, medicine, and ethics in the Islamic world. Knysh characterizes falsafa as a method of comprehending reality on a rational basis, emphasizing its epistemological significance in medieval Islamic thought. Special attention is given to Ibn Sina’s falsafa, noting that the thinker regarded falsafa as a source of true knowledge about the world. Knysh’s work serves as one of the important theoretical foundations both for determining Ibn Sina’s place within falsafa and for understanding the role and function of falsafa in Islamic civilization. The American Arabist, Hellenist, and scholar of Arab-Muslim philosophy, Dmitry Gutas, in his work Avicenna and the Aristotelian Tradition (2014), conducts a thorough analysis of Ibn Sina’s falsafa, paying particular attention to its connection with the Aristotelian heritage. D. Gutas argues that Ibn Sina acted not only as a commentator on Aristotle’s works but also as a thinker who developed and reinterpreted their content. A significant contribution to the study of Ibn Sina’s falsafa is attributed to the American scholar, Professor at Tufts University, Ricardo Strobino. In his work Avicenna’s Theory of Science, Ibn Sina’s falsafa is examined in detail, in particular his theory of science and methodology of knowledge, with special attention given to Ibn Sina’s epistemology, including the nature of knowledge, the processes of abstraction, and the role of the intellect in cognition. Of particular importance for our research is the work of the Iranian scholar, Doctor of Philosophy and lecturer at the University of Tehran, Reza Birinjkara, Introduction to Islamic Sciences: Kalam, Falsafa, and Irfan. In this work, the theoretical foundations of three key directions of the Islamic intellectual tradition (kalam, falsafa, and irfan) are systematically revealed, along with their historical development and methodological features. The author not only characterizes the main stages of the development of each of these directions but also analyzes the contributions of their most outstanding representatives. In this context, R. Birinjkara’s work is especially valuable for our dissertation, as it allows for a clear delineation of the framework within which Ibn Sina’s intellectual heritage should be considered as part of the tradition of falsafa. Among domestic scholars who have studied Ibn Sina’s falsafa, particular attention should be given to A. N. Nysanbayev, N. S. Kirabayev, A. Kh. Kasymzhanov, B.M. Satershinov, T.H. Gabitov, A. Ö. Toksambayeva, N. H. Zholmukhamedov and G. K. Kurmangaliev. A special place in this context is occupied by Academician Garifolla Yesim, who considers it necessary to view Ibn Sina not only as a representative of Arab-Muslim philosophy but also as a significant figure within the falsafa tradition. In his works History of Falsafa and Exposition of Worldview, he emphasizes the specificity of the concept of “falsafa,” highlighting the important role this school, which emerged in the Middle Ages, played up to the Early Modern period. According to the academician, it is insufficient to regard the heritage of thinkers who wrote their works in Arabic and originated from the Muslim world solely as “Arabic-language philosophy.” These thinkers represent a distinct philosophical tradition—falsafa—which possessed its own mentality and unique cognitive system. In this context, Garifolla Yesim substantiates the necessity of studying Ibn Sina (alongside al-Farabi, al-Kindi, and others) specifically within the framework of the broader falsafa tradition. Object of the study: Ibn Sina’s falsafa, representing one of the key manifestations of medieval Arab-Muslim thought. Subject of the study: The ontological, logical, and physical views presented by Ibn Sina in his work Danishnama, as well as their contemporary philosophical interpretations and receptions. The aim of the research is to analyze the main ideas of falsafa presented by Ibn Sina in his work Danishnama and to identify their theoretical significance within the context of the evolution of medieval Arab-Muslim thought, as well as their influence on the development of subsequent European philosophy. To achieve the stated aim, the following tasks were set: To analyze the historical and cultural prerequisites that influenced the formation of Ibn Sina’s falsafa system, identify the main sources of the thinker’s falsafa, and demonstrate their interconnection; To determine the main ideas of Ibn Sina’s work al-Shifa and to analyze its structure and content; To examine the concepts of logic, proof, and syllogistics as presented in Danishnama; To analyze the distinction between essence and existence based on the study of Ibn Sina’s ontological positions; To determine the physical concepts presented in the treatise Danishnama, in particular the properties and characteristics of the categories of time, space, and motion; To investigate contemporary receptions of the concept of “being” in Ibn Sina’s Danishnama; To analyze current interpretations of the category of “time” in the treatise Danishnama. Research methodology. In the dissertation study, carried out on thematerial of Ibn Sina’s treatise Danishnama, the following methodological approaches were employed: historical-philosophical, hermeneutical, comparative-philosophical, conceptual, and analytical methods. The historical-philosophical method made it possible to trace the genesis of Ibn Sina’s falsafa system and to analyze the continuity of political, social, cultural, and intellectual traditions that influenced its formation. The hermeneutical approach provided the opportunity for a deep understanding of the text of Danishnama and for analyzing the semantic structure of philosophical categories. The comparative-philosophical method was aimed at comparing the categories of Ibn Sina’s falsafa with contemporary philosophical concepts and scientific theories. The conceptual method is important for analyzing the interrelations of the main categories of falsafa and their systemic structure. The analytical method made it possible to examine the logical consistency of individual propositions within falsafa and to determine their ontological significance. The scientific novelty of the research lies in the fact that the study conducts a philosophical analysis of Ibn Sina’s treatise Danishnama and interprets the key concepts of his falsafa system within the context of contemporary philosophical discourse. 1. The political, social, intellectual, and cultural factors that influenced the formation of Ibn Sina’s views were studied. In the research, the key ideas and concepts of Ibn Sina are considered as the result of the interaction of various intellectual traditions, which confirms their synthetic character. The formation and transformation of the thinker’s views in the fields of metaphysics, logic, and physics are analyzed in the context of the mutual influence of these intellectual traditions. 2. The study systematically examines the main propositions of the work al-Shifa and their interconnections. This work is studied not as an encyclopedic collection of knowledge, but as a coherent system of falsafa. It is demonstrated that in this treatise Ibn Sina assimilated the ideas of representatives of ancient philosophy, interpreted them, and developed new theoretical positions. 3. Ibn Sina’s theory of proof was studied as a tool for determining the degree of validity of logical reasoning, with an analysis of its similarities and differences compared to proof in Aristotelian logic. The hierarchical structure of proof introduced by the thinker was examined, and it was demonstrated that Ibn Sina proposed new types of syllogisms, distinguished by their level of necessity (degree of truth) and conceptual depth. 4. Based on the text of Danishnama, Ibn Sina’s metaphysical teachings were examined. The relationship between the concepts of being and essence was studied in their continuity with the ancient philosophical tradition. The distinction between Essence and Being in Ibn Sina’s falsafa system was analyzed. 5. The physical concepts of Ibn Sina were analyzed, including the categories of time, space, and motion, with an investigation of their interrelations with other components. The study revealed Ibn Sina’s approaches to understanding the nature of motion, time, and space, as well as the methods he employed to elucidate their interconnections. 6. Contemporary receptions of the concept of “being” in Ibn Sina were analyzed and compared with the interpretations of D. Barrell, D. Gutas, J. Jolivet, T. Ibrahim, and A. V. Sagadeev, as well as with the ontological concepts of M. Heidegger, M. Buber, and P. Tillich; their ontological correspondences and differences were examined. 7. The concept of time in Danishnama was analyzed in comparison with contemporary philosophical and scientific theories, and its accidental and relational character, as well as its ontological connection with motion at the methodological level, were substantiated. A comparative analysis, conducted on the basis of the ideas of A. Einstein, J. Whittrow and T. Maudlin, demonstrated the relevance of Ibn Sina’s views on the concept of time in the context of contemporary ontological discourse. Proposed scientific conclusions for defense: 1. Ibn Sina’s falsafa system was formed under the influence of the political, social, intellectual, and cultural environment of his time. In the fields of logic and metaphysics, he relied on Aristotle’s teachings, combining them with the Neoplatonic doctrine of emanation. The thinker was influenced by the methods of systematizing knowledge developed by al-Farabi and al-Kindi; at the same time, having assimilated the principles of Mu’tazilite rationalism, he particularly emphasized the decisive role of intellect in the theory of knowledge. From this perspective, Ibn Sina’s falsafa represents a synthesis of Aristotelian logical categories, the Neoplatonic doctrine of being, and Muslim eschatology. 2. In the treatise al-Shifa, Ibn Sina systematized falsafa at an encyclopedic level and reconsidered the main concepts of ancient philosophy in comparison with the Islamic intellectual tradition. In the field of logic, the thinker divided the cognitive process into stages, from sensory perception to abstract intellect. Regarding the question of being, he modified certain Aristotelian principles and systematized them through the concept of wajib al-wujud (Necessary Existent). By adopting Plato’s idea of the immortality of the soul, he ontologically substantiated the soul as an indivisible and indestructible substance. 3. While examining proofs and syllogisms in the traditional Aristotelian form, Ibn Sina also classified them in terms of content and cognitive function, offering a new interpretation. He distinguished three levels of proof (burhan) and considered only syllogisms based on true premises as a reliable means of knowledge. By linking syllogisms with rational intuition (hudus), Ibn Sina particularly emphasized the active role of the intellect. 4. In the Metaphysics section of Danishnama, Ibn Sina examines the relationship between being (wujud) and essence (mahiyya), treating them as two independent categories of analysis. According to Ibn Sina, the actualization of essence into reality is possible only in conjunction with being. For Ibn Sina, “possible being” (al-mumkin) denotes a reality whose existence or non-existence does not arise from the essence itself but through an external cause. “Necessary being” (al-wajib al-wujud) is defined as an absolute substance (God), whose existence follows from its own nature and does not depend on any external causes. Accordingly, the doctrine of possible and necessary types of being constitutes the fundamental principles of Ibn Sina’s metaphysical system. 5. Ibn Sina considered the study of time, space, and motion not only as physical phenomena but also as ontological and epistemological structures. He defined time as continuous change and motion, measured quantitatively; space as an intrinsic property of corporeality; and motion as a dynamic process based on causal relations. This approach, in our view, confirms the conceptual integrity of the thinker’s philosophical and physical system. 6. Contemporary scholars (D. Barrell, D. Gutas, J. Jolivet, T. Ibrahim, A. V. Sagadeev) have analyzed the category of being in Ibn Sina from various methodological perspectives, revealing its metaphysical, epistemological, hermeneutical, and cultural-linguistic aspects. For instance, D. Barrell interprets the concept of wajib al-wujud as a theological foundation describing God as Being itself; R. Wisnovsky compares it with Martin Heidegger’s ontological distinction. D. Gutas examines being from a rational-epistemological perspective, while T. Ibrahim substantiates the notion of ibda’ as a form of creation existing beyond time and matter. 7. Ibn Sina’s interpretation of time as a measure of motion and a relational structure, when compared with contemporary scientific and philosophical interpretations, proves to be commensurate with them. In particular, Einstein’s theory of relativity, J. Whittrow’s concept of the multiplicity of aspects of time, and T. Maudlin’s ontological understanding of the passage of time resonate with Ibn Sina’s views. Evaluating these correspondences, it can be concluded that the thinker’s perspectives on time remain relevant in the present day. The theoretical significance of the research lies in the fact that the results and conclusions of the dissertation can serve as a theoretical foundation for further study of philosophical categories, as well as the logical, metaphysical, and physical teachings of Ibn Sina in the treatise Danishnama, for specialists in the social-humanitarian and related philosophical disciplines within the academic sphere of Kazakhstan. The practical significance of the research lies in the fact that its results will be useful for undergraduate and graduate students studying philosophy, history, and cultural studies at higher education institutions. The systematic methods of cognition identified in the thinker’s falsafa contribute to the development of students’ analytical thinking and logical abilities. The use of Ibn Sina’s logic as a tool of knowledge may also prove valuable in contemporary scientific research. The thinker’s falsafa, serving as a bridge between Eastern and Western intellectual traditions, contributes to the development of qualities such as understanding and tolerance in the context of today’s globalized world. Overall, the practical significance of Ibn Sina’s philosophy lies in its universal character and its relevance across various spheres of contemporary life—education, science, politics, and intercultural dialogue. The thinker’s ideas constitute a valuable and inexhaustible resource for addressing pressing issues facing humanity. Testing (Approbation) of the dissertation results. A total of 8 scholarly articles have been published on the topic of the dissertation: 4 articles in scientific journals recommended by the Committee for Quality Assurance in the Sphere of Science and Higher Education, 1 article in a foreign journal indexed in the Web of Science Core Collection and Scopus databases, and 3 articles in the proceedings of international scientific and practical conferences. Volume and structure of the dissertation: The dissertation consists of an introduction, three sections, and seven subsections that reflect the content of the study, followed by a conclusion and a list of references. The total length of the dissertation is 154 pages. The list of references includes 157 sources.
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