Integrating Cognitive Science with Islamic Philosophy: Emergence and Current Challenges

Mudasir Ahmad; Tariq Rafeeq  Khan

doi:10.20885/ijiis.vol7.iss2.art1

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August 27, 2024

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December 31, 2024

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December 31, 2024

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Abstract

In this paper, an attempt has been made to discuss the inclusive approach of cognitive science with Islamic philosophy. Islamic philosophy has put forth a significant role in the development of cognitive science. The emergence of cognitive science in Islamic philosophy commences with the knowledge about heart, soul, ‘reasoning’, ‘aql’, cognition ‘marifat’ contemplation ‘fikr’ meditation ‘zikr’, mystic cognition, and their relation with the mental processes like ‘tafakur’, ‘tadabur’, ‘taakiloon’ and learn ‘iqra’. This paper tries to show the novel ideas of cognitive science with the new advances and researches in Neuro-theology, religious mantras and spiritual nexus. It also discusses the basic building blocks of cognitive sciences which are ilm (knowledge), mind, heart, soul, reasoning, language, intellect and mystic cognition. As the role of Islamic philosophers are significant in the emergence of cognitive science and there are various thinkers who led their contribution in cognitive science but I have included only some notable Islamic cognitive scientists in this paper. This paper also examines the future aspect of religious sciences in the growth of cognitive science.

Keywords

Cognition Cognitive science Mind Aql Neuro-theology

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Author Biography

Tariq Rafeeq Khan , Averroes centre for Philosophical studies Islamic University of science and technology Awantipora

Assistant professor at Averroes center for Philosophical studies, Islamic University of science and technology Awantipora

How to Cite

Ahmad, M., & Khan , T. R. . (2024). Integrating Cognitive Science with Islamic Philosophy: Emergence and Current Challenges. Indonesian Journal of Interdisciplinary Islamic Studies (IJIIS), 7(2). https://doi.org/10.20885/ijiis.vol7.iss2.art1

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References

Ansari, Z. A. (1992). Quranic Concepts of Guman Psyche. In Z. A. Ansari, The Quranic concept of Human Psyche (pp. 1-4). Lahore : International Institute of Islamic Thought (Pakistan) Islamabad. .
Butkus, M. A. (2015). Is Islam Committed to Dualism in the Context of the. Journal of Cognition and Neuroethics, 79.
Davidson, H. A. (1992). Alfarabi, Avicenna, and Averroes, on Intellect. New York: Oxford University Press.
Haque, A. (2009). Pyschology of personality: Islamic Perspective . In P. o. Perspectives, Amber Haque and Yasien Mohamed. Cengage Learning Asia.
Hodges, W. (2018). Proofs as Cognitive or Computational: Ibn Sina's Innovations. Philos. Technol. Springer , 131-137.
Kenny, A. (2005). Medieval Philosophy . Oxford : Oxford University Press.
Sharif, M. M. (1966). A History of Muslim Philosophy. Wiesbaden: Otto Harrassowitz.
Taymiyyah, I. (2005). The decisive criterion between the Friends of Allah and the Friends of Shaytan. Birmingham UK: Daar Us-Sunnah Publihsers .
Utz, D. A. (2011). Psychology from Islamic Perspective. International Isllamic Publishing House.
Psychology from Islamic Perspective. International Islamic Publishing House. P. 40.
Ahmad, A. (2009). Pathology of the Heart in the Quran: A metaphysico-psychological Explanation. In A. Haque and Y. Mohamed (Eds.) Psychology of Personality: Islamic Perspectives. Pages 183-194.Cengage Learning.
Gutas, D. (2001). Greek thought, Arabic culture: The Graeco-Arabic translation movement in Baghdad and early 'Abbasid society (2nd-4th/8th-10th centuries). Routledge.
Alfarabi. (2003). The Book of the Arguments of the First Philosophy (M. Abdurrahman, Trans.). In O. Leaman (Ed.), Islamic Philosophy: An Introduction (pp. 45-47). Cambridge University Press.
Haque, A. and Keshavarzi, H. (2014). Integrating traditional healing methods in therapy: Enhancing cultural competence in working with Muslims in the West. International Journal of Culture and Mental Health. 7(3), 297-314.
Haque, A. (2004). Psychology from an Islamic perspective: Contributions of early Muslim scholars to psychology and the challenges to contemporary Muslim psychologists. Journal of Religion and Health. 43:4, 367-387.
Haque, A. (2006). Psychotherapy and Soul-searching: Responses to the Spirituality Roundtable. Psychoanalytic Perspectives: A Journal of Integration and Innovation. 4:2, 49-58.
Haque, A. (1998). Psychology and Religion: Their Relationship and Integration from Islamic Perspective, The American Journal of Islamic Social Sciences, 15, 97-116.
Gonzalez, V. (2020). Book review of What Is Islamic Art? Between Religion and Perception by Wendy M.K. Shaw. Al-Masaq. https://doi.org/10.1080/09503110.2020.1712811
Keshavarzi, H. and Haque, A. (2013). Outlining a Psychotherapy Model for Enhancing Muslim Mental Health within an Islamic Context. International Journal for Psychology of Religion. 23:230-249. 10
Mohamed, Y. (1996). Fitrah: The Islamic Concept of Human Nature, 194 pages, Ta-Ha Publishers, Ltd.
Rahman, F (1975). The Philosophy of Mulla Sadra Shirazi: Nature of the Soul, SUNY Press.
Wilfrid Hodges. (2018). Proofs as Cogntive or Computational: Ibn Sina’s Innovations. Philos. Technol. 31: 131-153.
Nakissa, A. (2020). Cognitive Science of Religion and the study of Islam: Rethinking Islamic Theology, Law, Education, and Mysticism Using the Works of Al-Ghazali, Method & Theory in the Study of Religion, 32 (3), 205-232.
Jari Kaukua. (2015). Self-Awareness in Islamic Philosophy. Cambridge University Press.
Shabbir Akhtar. (2008). The Quran and the Secular Mind. Routledge.
Druart, T.-A. (2016). logic and language . In R. C. López-Farjeat, The Routledge Companion to Islamic Philosophy (pp. 69-72). London and New York: Routledge .
López-Farjeat, R. C. (2016). The Routledge Companion to Islamic Philosophy. London and New York : Routledge .
El-Rouayheb, K. (2011) “Logic in the Arabic and Islamic World,” in H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Philosophy Between 500 and 1500, vol. I, Dordrecht: Springer, pp. 686–92.
El-Rouayheb, K. (2012) “Post-Avicennan Logicians on the Subject Matter of Logic: Some Thirteenth- and Fourteenth-Century Discussions,” Arabic Sciences and Philosophy 22: 69–90.
Vina, J., et al. "The relationship between cardiovascular health and cognitive function." Frontiers in Aging Neuroscience, vol. 9, 2007, pp. 10-12.
Ighbariah, A. (2012) “Between Logic and Mathematics: Al-Kindı - ’s Approach to the Aristotelian Categories,” Arabic Sciences and Philosophy 22: 51–68.
Roccaro, G. (2012) “Universabilità e analogia: metafisica e logica nel pensiero islamico,” in A. Musco (ed.), Universabilità della Ragione. Plurabilità delle Filosofie nel Medioevo, vol. III, Orientalia, Palermo: Officina di Studi Medievali
Thom, P. (2011) “On Formalizing the Logics of the Past,” in M. Cameron & J. Marenbon (eds.), Methods and Methodologies: Aristotelian Logic East and West, 500–1500, Leiden: Brill, pp. 191–206.
Al-Farabi. (1960) Alfarabi’s Commentary on Aristotle’s Peri Hermeneias (De interpretatione), W. Kutsch & S. Marrow (eds.), Beirut: Imprimerie Catholique.
Al-Farabi . (1981) Al-Farabi’s Commentary and Short Treatise on Aristotle’s De interpretatione, F. W. Zimmermann (tr.), London: The British Academy.
Chatterjee, Amita (2007). Indian Philosophy and Cognitive Science. In Manjulika Ghosh (ed.), Musings on Philosophy: Perennial and Modern. Sundeep Prakashan. pp. 131, and Religion and Science (Stanford Encyclopedia of Philosophy).
SedAmeier P, Srinivas K. 2016. How do theories of cogntion and consciousness in Ancient Indian thought systems relate to current western theorizing and Research. From Psychol. March 15;7:343.
Kisor Kumar Chakrabarti. 2001. Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition. New Delhi: Motilal Banarasidas. pp. 40-58.
Zhiua Yao. 2009. The Buddhist theory of self-Cognition. 1st ed., Routledge.
Rolf Reber & Edward G. Slingerland . 2011. Confucius meets cognition: New answers to old questions, Religion, Brain & Behaviour, 1:2, 135-145.
Justin, L Barrett . 2007. Cognitive Science of Religion: what is it and why is it: Religious Compass, Vol. 1ssue-06 pp. 768-786.
Stein, D. (2018). Cognitive factors as a key to Plain-sense. Biblical Interpretations: Resolving Cruxes in Genesis 18: 1-15 and 32:23-33. Open Theology, 4 (1). 545-589.
Aria Nakissa, The Cogntive Sceince of Religion and Islamic Theology: An Analysis Based on the works of Al-Ghazali. Journal of the American Academy of Religion, Vol. 88, Issue-04, December 2020, pp. 1087-1120.
Cannolly, Corvin and Hall, Andrew and Kallberg, Jan. 2021, gave a cognitive hierarchy in the form of understanding, judgment, knowledge, cognition, information, processing and data.
Lindberg, David C. The Beginnings of Western Science (University of Chicago Press, 2007), p. 173.
Daniel Kolak, William Hirstein, Peter Mandik, Jonathan Waskan. (2006). Cognitive Science: An Introduction to Mind and Brain. 1st ed., Routledge.
Ibrahim Kalim. (2010). Knowledge in later Islamic Philosophy. Oxford University Press. p. 164.
S. Begley, “Searching for God within” Newsweek, p.54, Feb 5 (2001) and V. Rause , “Searching for the divine”, Readers Digest, p. 22-27, March (2022).
Diego Candia-Rivera. (2022). Brain-Heart interactions in the Neurobiology of consciousness, current research in Neurobiology, Vol. 3,
Mursell, J. L. (1919). The function of intuition in Descartes Philosophy of Science. The Philosophical Review, 28 (4) 391-409.
Syed Hossein Nasr. (2006). Islamic Philosophy from its origin to the present. New York: State University of New York Press. pp. 100-103
Lacewing, M. (2017). Philosophy for a level: Metaphysics of God and Metaphysics of Mind (London: Routledge), pp. 151-154
Karkkainen, P. (2011). Mental Language in Lagerlund H. (eds) Encyclopedia of Medieval Philosophy, Spinger. Dordrecht.
Herbert A. Davidson. (1992). Alfarabi, Avicenna, and Averroes, on Intellect. Oxford: Oxford University Presss. PP. 1-10.
Helger, K., Ekinan, M., Fiebach, C. J. et al. (2017). Intelligence is associated with the modular structure of intrinsic brain networks. SCI Rep, 7, 16088.
Alexander Treiger. 2012. Inspired Knowledge in Islamic Thought: Al-Ghazali’s theory of Mystical Cognition and its Avicennian Foundation. Routledge. P.6.
Syed Hossein Nasr. (2006). Islamic Philosophy from its origin to the present. New York: State University of New York Press. pp. 94-95.
Anthony Kenny. 2005. Medieval Philosophy. Vo.. II. Oxford: Clarendon Press. pp. 225-229.
McCraty, Rollin, et al. "The heart-brain connection: The psychophysiology of coherence." Alternative Therapies in Health and Medicine 10, no. 2 (2004): 26–39.
Dr. Aisha Utz. (2011). Psychology from Islamic Perspective. International Isllamic Publishing House. pp.39-42.
Street, T. (2004) “Arabic Logic,” in D. Gabbay & J. Woods (eds.), Handbook of the History of Logic, vol. 1: Greek, Indian and Arabic Logic, Amsterdam: Elsevier, pp. 471–556.
Street, T. (2005) “Logic,” in P. Adamson & R. C. Taylor (eds.), The Cambridge Companion to Arabic Philosophy, Cambridge: Cambridge University Press, pp. 247–65.
Street, T. (2008) “Arabic and Islamic Philosophy of Language and Logic,” in Stanford Encyclopedia of Philosophy, http://plato.standford.edu/entries/arabic-islamic-language
Rescher, N. (1963) Studies in the History of Arabic Logic, Pittsburgh: University of Pittsburgh Press.
Davidson, H. A. (1992). Alfarabi, Avicenna, and Averroes, on Intellect. New York: Oxford University Press.
Druart, T.-A. (2016). logic and language . In R. C. López-Farjeat, The Routledge Companion to Islamic Philosophy (pp. 69-72). London and New York: Routledge
Haque, A. (2009). Pyschology of personality: Islamic Perspective . In P. o. Perspectives, Amber Haque and Yasien Mohamed. Cengage Learning Asia.
Hodges, W. (2018). Proofs as Cognitive or Computational: Ibn Sina's Innovations. Philos. Technol. Springer , 131-137.
Hodges, W. (2018). Proofs as Cognitive or Computational: Ibn Sina's Innovations. Philos. Technol. , 150.
Kenny, A. (2005). Medieval Philosophy . Oxford : Oxford University Press.
López-Farjeat, R. C. (2016). The Routledge Companion to Islamic Philosophy. London and New York : Routledge .

References

Ansari, Z. A. (1992). Quranic Concepts of Guman Psyche. In Z. A. Ansari, The Quranic concept of Human Psyche (pp. 1-4). Lahore : International Institute of Islamic Thought (Pakistan) Islamabad. .

Butkus, M. A. (2015). Is Islam Committed to Dualism in the Context of the. Journal of Cognition and Neuroethics, 79.

Davidson, H. A. (1992). Alfarabi, Avicenna, and Averroes, on Intellect. New York: Oxford University Press.

Haque, A. (2009). Pyschology of personality: Islamic Perspective . In P. o. Perspectives, Amber Haque and Yasien Mohamed. Cengage Learning Asia.

Hodges, W. (2018). Proofs as Cognitive or Computational: Ibn Sina's Innovations. Philos. Technol. Springer , 131-137.

Kenny, A. (2005). Medieval Philosophy . Oxford : Oxford University Press.

Sharif, M. M. (1966). A History of Muslim Philosophy. Wiesbaden: Otto Harrassowitz.

Taymiyyah, I. (2005). The decisive criterion between the Friends of Allah and the Friends of Shaytan. Birmingham UK: Daar Us-Sunnah Publihsers .

Utz, D. A. (2011). Psychology from Islamic Perspective. International Isllamic Publishing House.

Psychology from Islamic Perspective. International Islamic Publishing House. P. 40.

Ahmad, A. (2009). Pathology of the Heart in the Quran: A metaphysico-psychological Explanation. In A. Haque and Y. Mohamed (Eds.) Psychology of Personality: Islamic Perspectives. Pages 183-194.Cengage Learning.

Gutas, D. (2001). Greek thought, Arabic culture: The Graeco-Arabic translation movement in Baghdad and early 'Abbasid society (2nd-4th/8th-10th centuries). Routledge.

Alfarabi. (2003). The Book of the Arguments of the First Philosophy (M. Abdurrahman, Trans.). In O. Leaman (Ed.), Islamic Philosophy: An Introduction (pp. 45-47). Cambridge University Press.

Haque, A. and Keshavarzi, H. (2014). Integrating traditional healing methods in therapy: Enhancing cultural competence in working with Muslims in the West. International Journal of Culture and Mental Health. 7(3), 297-314.

Haque, A. (2004). Psychology from an Islamic perspective: Contributions of early Muslim scholars to psychology and the challenges to contemporary Muslim psychologists. Journal of Religion and Health. 43:4, 367-387.

Haque, A. (2006). Psychotherapy and Soul-searching: Responses to the Spirituality Roundtable. Psychoanalytic Perspectives: A Journal of Integration and Innovation. 4:2, 49-58.

Haque, A. (1998). Psychology and Religion: Their Relationship and Integration from Islamic Perspective, The American Journal of Islamic Social Sciences, 15, 97-116.

Gonzalez, V. (2020). Book review of What Is Islamic Art? Between Religion and Perception by Wendy M.K. Shaw. Al-Masaq. https://doi.org/10.1080/09503110.2020.1712811

Keshavarzi, H. and Haque, A. (2013). Outlining a Psychotherapy Model for Enhancing Muslim Mental Health within an Islamic Context. International Journal for Psychology of Religion. 23:230-249. 10

Mohamed, Y. (1996). Fitrah: The Islamic Concept of Human Nature, 194 pages, Ta-Ha Publishers, Ltd.

Rahman, F (1975). The Philosophy of Mulla Sadra Shirazi: Nature of the Soul, SUNY Press.

Wilfrid Hodges. (2018). Proofs as Cogntive or Computational: Ibn Sina’s Innovations. Philos. Technol. 31: 131-153.

Nakissa, A. (2020). Cognitive Science of Religion and the study of Islam: Rethinking Islamic Theology, Law, Education, and Mysticism Using the Works of Al-Ghazali, Method & Theory in the Study of Religion, 32 (3), 205-232.

Jari Kaukua. (2015). Self-Awareness in Islamic Philosophy. Cambridge University Press.

Shabbir Akhtar. (2008). The Quran and the Secular Mind. Routledge.

Druart, T.-A. (2016). logic and language . In R. C. López-Farjeat, The Routledge Companion to Islamic Philosophy (pp. 69-72). London and New York: Routledge .

López-Farjeat, R. C. (2016). The Routledge Companion to Islamic Philosophy. London and New York : Routledge .

El-Rouayheb, K. (2011) “Logic in the Arabic and Islamic World,” in H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Philosophy Between 500 and 1500, vol. I, Dordrecht: Springer, pp. 686–92.

El-Rouayheb, K. (2012) “Post-Avicennan Logicians on the Subject Matter of Logic: Some Thirteenth- and Fourteenth-Century Discussions,” Arabic Sciences and Philosophy 22: 69–90.

Vina, J., et al. "The relationship between cardiovascular health and cognitive function." Frontiers in Aging Neuroscience, vol. 9, 2007, pp. 10-12.

Ighbariah, A. (2012) “Between Logic and Mathematics: Al-Kindı - ’s Approach to the Aristotelian Categories,” Arabic Sciences and Philosophy 22: 51–68.

Roccaro, G. (2012) “Universabilità e analogia: metafisica e logica nel pensiero islamico,” in A. Musco (ed.), Universabilità della Ragione. Plurabilità delle Filosofie nel Medioevo, vol. III, Orientalia, Palermo: Officina di Studi Medievali

Thom, P. (2011) “On Formalizing the Logics of the Past,” in M. Cameron & J. Marenbon (eds.), Methods and Methodologies: Aristotelian Logic East and West, 500–1500, Leiden: Brill, pp. 191–206.

Al-Farabi. (1960) Alfarabi’s Commentary on Aristotle’s Peri Hermeneias (De interpretatione), W. Kutsch & S. Marrow (eds.), Beirut: Imprimerie Catholique.

Al-Farabi . (1981) Al-Farabi’s Commentary and Short Treatise on Aristotle’s De interpretatione, F. W. Zimmermann (tr.), London: The British Academy.

Chatterjee, Amita (2007). Indian Philosophy and Cognitive Science. In Manjulika Ghosh (ed.), Musings on Philosophy: Perennial and Modern. Sundeep Prakashan. pp. 131, and Religion and Science (Stanford Encyclopedia of Philosophy).

SedAmeier P, Srinivas K. 2016. How do theories of cogntion and consciousness in Ancient Indian thought systems relate to current western theorizing and Research. From Psychol. March 15;7:343.

Kisor Kumar Chakrabarti. 2001. Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition. New Delhi: Motilal Banarasidas. pp. 40-58.

Zhiua Yao. 2009. The Buddhist theory of self-Cognition. 1st ed., Routledge.

Rolf Reber & Edward G. Slingerland . 2011. Confucius meets cognition: New answers to old questions, Religion, Brain & Behaviour, 1:2, 135-145.

Justin, L Barrett . 2007. Cognitive Science of Religion: what is it and why is it: Religious Compass, Vol. 1ssue-06 pp. 768-786.

Stein, D. (2018). Cognitive factors as a key to Plain-sense. Biblical Interpretations: Resolving Cruxes in Genesis 18: 1-15 and 32:23-33. Open Theology, 4 (1). 545-589.

Aria Nakissa, The Cogntive Sceince of Religion and Islamic Theology: An Analysis Based on the works of Al-Ghazali. Journal of the American Academy of Religion, Vol. 88, Issue-04, December 2020, pp. 1087-1120.

Cannolly, Corvin and Hall, Andrew and Kallberg, Jan. 2021, gave a cognitive hierarchy in the form of understanding, judgment, knowledge, cognition, information, processing and data.

Lindberg, David C. The Beginnings of Western Science (University of Chicago Press, 2007), p. 173.

Daniel Kolak, William Hirstein, Peter Mandik, Jonathan Waskan. (2006). Cognitive Science: An Introduction to Mind and Brain. 1st ed., Routledge.

Ibrahim Kalim. (2010). Knowledge in later Islamic Philosophy. Oxford University Press. p. 164.

S. Begley, “Searching for God within” Newsweek, p.54, Feb 5 (2001) and V. Rause , “Searching for the divine”, Readers Digest, p. 22-27, March (2022).

Diego Candia-Rivera. (2022). Brain-Heart interactions in the Neurobiology of consciousness, current research in Neurobiology, Vol. 3,

Mursell, J. L. (1919). The function of intuition in Descartes Philosophy of Science. The Philosophical Review, 28 (4) 391-409.

Syed Hossein Nasr. (2006). Islamic Philosophy from its origin to the present. New York: State University of New York Press. pp. 100-103

Lacewing, M. (2017). Philosophy for a level: Metaphysics of God and Metaphysics of Mind (London: Routledge), pp. 151-154

Karkkainen, P. (2011). Mental Language in Lagerlund H. (eds) Encyclopedia of Medieval Philosophy, Spinger. Dordrecht.

Herbert A. Davidson. (1992). Alfarabi, Avicenna, and Averroes, on Intellect. Oxford: Oxford University Presss. PP. 1-10.

Helger, K., Ekinan, M., Fiebach, C. J. et al. (2017). Intelligence is associated with the modular structure of intrinsic brain networks. SCI Rep, 7, 16088.

Alexander Treiger. 2012. Inspired Knowledge in Islamic Thought: Al-Ghazali’s theory of Mystical Cognition and its Avicennian Foundation. Routledge. P.6.

Syed Hossein Nasr. (2006). Islamic Philosophy from its origin to the present. New York: State University of New York Press. pp. 94-95.

Anthony Kenny. 2005. Medieval Philosophy. Vo.. II. Oxford: Clarendon Press. pp. 225-229.

McCraty, Rollin, et al. "The heart-brain connection: The psychophysiology of coherence." Alternative Therapies in Health and Medicine 10, no. 2 (2004): 26–39.

Dr. Aisha Utz. (2011). Psychology from Islamic Perspective. International Isllamic Publishing House. pp.39-42.

Street, T. (2004) “Arabic Logic,” in D. Gabbay & J. Woods (eds.), Handbook of the History of Logic, vol. 1: Greek, Indian and Arabic Logic, Amsterdam: Elsevier, pp. 471–556.

Street, T. (2005) “Logic,” in P. Adamson & R. C. Taylor (eds.), The Cambridge Companion to Arabic Philosophy, Cambridge: Cambridge University Press, pp. 247–65.

Street, T. (2008) “Arabic and Islamic Philosophy of Language and Logic,” in Stanford Encyclopedia of Philosophy, http://plato.standford.edu/entries/arabic-islamic-language

Rescher, N. (1963) Studies in the History of Arabic Logic, Pittsburgh: University of Pittsburgh Press.

Davidson, H. A. (1992). Alfarabi, Avicenna, and Averroes, on Intellect. New York: Oxford University Press.

Druart, T.-A. (2016). logic and language . In R. C. López-Farjeat, The Routledge Companion to Islamic Philosophy (pp. 69-72). London and New York: Routledge

Haque, A. (2009). Pyschology of personality: Islamic Perspective . In P. o. Perspectives, Amber Haque and Yasien Mohamed. Cengage Learning Asia.

Hodges, W. (2018). Proofs as Cognitive or Computational: Ibn Sina's Innovations. Philos. Technol. Springer , 131-137.

Hodges, W. (2018). Proofs as Cognitive or Computational: Ibn Sina's Innovations. Philos. Technol. , 150.

Kenny, A. (2005). Medieval Philosophy . Oxford : Oxford University Press.

López-Farjeat, R. C. (2016). The Routledge Companion to Islamic Philosophy. London and New York : Routledge .

Integrating Cognitive Science with Islamic Philosophy: Emergence and Current Challenges

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Tariq Rafeeq Khan , Averroes centre for Philosophical studies Islamic University of science and technology Awantipora

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