  Ibn Kammuna took the Avicennan reformulation as his basic conception of the soul. In lengthier writings he would of course review the faculties, properties, and so forth associated with the soul; but the fundamental notion was that of the individual’s self-awareness. For example, in the introduction to his essay On the Immortality of the Soul, he writes “The (word) soul is a designation of the essence of the individual, to which one refers when one employs the pronoun ‘I’ in saying ‘I have done thus and so’, ‘I have reached such and such’” [trans. Nemoy 1958, p. 86]. In his pietistic Brief words (Kalimāt wajīza, to be discussed at length later on in this essay), Ibn Kammuna complains that a full discussion of the soul’s properties, mode of binding to the body, and so forth, would be “lengthy”; he is content to refers the reader “to books by those who have preceded [us]”. For his purposes, “the most important [point] that has been made, and the closest to comprehension…is that the soul is that to which each one refers when saying ‘I’, as in ‘I perceived’, ‘I did this’”…) (Schmidtke and Pourjavady 2007, p. 151).