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67to us (Ash`arite position); or that it is an essence existing quite independently of us (Realist position)? We shall briefly indicate the arguments of either side. The Realist argued as follows: (1) The conception of my existence is something immediate or intuitive. The thought "I exist" is a "concept", and my body being an element of this "concept", it follows that my body is intuitively known as something real. If the knowledge of the existent is not immediate, the fact of its perception would require a process of thought which, as we know, it does not. The Ash`arite Al-Razi admits that the concept of existence is immediate; but he regards the judgment "The concept of existence is immediate" - as merely a matter of acquisition. Muhammad ibn Mubarak Bukhari,on the other hand, says that the whole argument of the realist proceeds on the assumption that the concept of my existence is something immediate - a position which can be controverted (1). If, says he, we admit that the concept of my existence is immediate, abstract existence cannot be regarded as a constitutive element of this conception. And if the realist maintains that the perception of a particular object is immediate, we admit the truth of what he says; but it would not follow, as he is anxious to establish, that the so-called underlying essence is immediately known as objectively real. The realist argument, moreover, demands that the mind ought not to be able to conceive the predication of qualities to 1 Muhammad ibn Mubarak's Commentary on Hikmat al-`Ain, fol. 5a.
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