Abstract

A persistent tradition in metaphysics of mind insists that there is a substantial difference between mind and body. Avicenna’s numerous arguments, for a millennium, have encouraged the view that minds are essentially immaterial substances. In the first part, I redesign and offer five versions of such arguments and then I criticize them. First argument (indivisibility) would be vulnerable in terms of two counterexamples. Second argument (universals) confuses existence with location. Third argument (bodily tools) is less problematic than the first two, though I will say a few words about why it may also not be convincing. Fourth argument (infinity) may not support substance dualism, because, I think, abundance is very different from infinity. Fifth argument (senescence) depends on empirically incorrect premises. Hence, it seems that no Avicennian argument can reasonably save substance dualism.