8 DEVELOPMENT OF PSYCHOLOGICAL IDEAS IN ARABO-SCIENTIFIC SCIENCE

The heyday of Arabic-speaking psychology came in the VIII-CI centuries.

In the VII century. there was the unification of the Arab tribes, which resulted in the formation of a state that had its own ideological stronghold - the religion of Islam. Then began the conquest of the Arabs, which ended with the formation of a caliphate. On its territories there lived peoples with ancient cultural traditions.

In Western Europe, which broke up into closed feudal groups, they practically did not recall the achievements of Alexandrian and European science. But in the Arab East, intellectual life was in full swing.

The works and writings of Plato and Aristotle, as well as other ancient thinkers, were translated into Arabic and distributed throughout all Arab countries.

All this stimulated the growth and development of primarily the physical, mathematical and medical sciences. Arab scholars complemented the achievements of their ancient predecessors, their works subsequently contributed to the rise of philosophical, scientific and psychological thought in the West. Among these scholars should be distinguished Central Asian doctor Avicenna.

Medical psychology Avicenna is of particular interest. He assigned an important role to the role of affective acts in the regulation and development of human behavior. Avicenna created the "Canon of Medical Science" and provided him with "autocratic power in many medical schools of the middle ages."

Avicenna conducted a study of the relationship between psychological characteristics and the physical development of the human body at different ages, while he attached great importance to the factor of education. Avicenna believed that it is through education that the mental influence on the structure of the organism is carried out. Avicenna's physiological psychology made assumptions about the ability to control the processes occurring in the body by influencing his affective life, which, according to the scientist, depended on the influence of other people.

The doctrine of the philosopher and doctor Ibn Rushd (X11 c.) About a man and his soul had a very great influence on the whole of Western European philosophical-psychological culture and thought. Ibn Rushd believed that the individual soul is not immortal, he believed that the soul and mind are not a single whole.

Under the soul, Ibn Rushd meant functions that he considered inseparable from the organism (for example, sensuality). They were necessary for the work of the mind, as well as they are directly connected with the body and disappear with it after death. The mind, according to Ibn Rushd, is divine and penetrates the human soul from the outside. If the body and the individual soul cease to exist, then the "traces" left in the soul by the divine mind continue their existence as a certain moment of the universal mind inherent in all humanity.