In addition, Avempace had changed forgotten non-syllogistic arts into “practical arts”, and wrote:"If some of them [the practical arts] employ syllogisms as medicine and agriculture do, they are not called syllogistic because their purpose is not [to convince another] nor to employ syllogisms, but to do some activity."He wrote nine medical treatises. Galen inscribed commentary on Hippocrates’ Aphorisms in “Commentary on Aphorisms” that includes Avempace's view about medicine. Medical syllogisms are revolved by means of experience. Experience is obtained in a person's life time through perception. Avempace defines experience:"As man's reliance on perception to know particular [aspects, juz’iyyat] of some matter so that some science results from this perception.Experience is said in general and in particular. If it is said in general, it points out that perception intents knowing particular [aspects] of a matter, from which a universal proposition results. The particular [instances] may take place either by man's will or naturally."Avempace considers experience as the second essential part of medicine. Avempace's theoretic system sketched out all reality. Reality comes in many forms that includes motion and action. Avempace categorizes them between natural and artificial. Natural reality forms move bodies with power while bodies within artificial reality forms are unintentionally moved. It also show how the body is viewed.“Art (sina‛a) is the elaborated form abstracted from matter; it is abstracted from its matter. The artificial form which exists in its matter does not have any power to move that which is in it nor to move something else. This is the difference between artificial and natural forms."This example also represents the use of motion:“If there is a house, there is a foundation by necessity, and this kind of necessity is a relationship between the causes of the existing [object] and the final [cause]. If [the final cause] is described, the various kinds of the causes follow it by necessity, and the form acts in a similar way.If the form is the final [cause] of a motion, motion follows it by necessity, and it is something evident because, if there is building activity, there will be a house, and if there is building, there is the art of construction, but if there is only the art of construction, there will be no building. If [form] is acquired ‘by design,’ the other causes result in an orderly way from the final cause by necessity.”This shows as human involvement is design. Absolute necessity reigns over the heavens. Avempace views necessity into three kinds: absolute, design, and material. Avempace demonstrates the moon eclipses using absolute necessity over time. Based on the relations of the moon eclipses, Avempace indicates “possibility shares necessity”. He defines the body as an artificial collection of matter, which acts as an instrument for the soul to work through. In doing so, he establishes the soul as an autonomous subject. Avempace believes that the human soul has three stages. It starts in the plant stage, then to the animal stage, and finally to human stage. Each stage has an important attribute that the soul grows from. The plant life is where the soul is provided with nourishment and growth. In the animal stage, the soul is introduced to sensations. When the soul moves to the human state, the soul gains common sense, imagination, and memory. Additionally, Avempace writes that the soul is geometrically formless. Because its form is beyond our understanding of geometric shapes, he states, it exists on a plane higher than that which we perceive with our bodies. Avempace is said to have been influenced by Platonic and Aristotelian views on the subject. He credits Plato with the theory of the soul as a substance:"Since it was clear to Plato that the soul is assigned to substance, and that substance is predicated on the form and matter which is body, and that the soul cannot be said to be a body, he fervently defined the soul in its particular aspect. Since he had established that the forms of spheres are souls, he looked for the commonality of all [souls], and found that sense perception is particular to animals, [but] that movement is particular to all, and therefore he defined the soul as “something which moves itself."
