Tahafut_al-Tahafut-transl-Engl-van-den-Bergh

Such arguments are all arguments of people who have not grasped the
views of the philosophers about this problem. How little does a man
understand, who gives it as a proof of the soul’s survival that it does not
judge two opposites at the same time, for from this it follows only that the
substratum of the soul is one, and not divided in the way the substratum of
the accidents is divided; and it does not follow from the proof that the
substratum is not divided in the way the substratum of the accidents is
divided that the substratum is not divided at all.
Ghazali says:
The fifth proof is: If the intellect perceived the intelligibles
through a bodily organ, it would not know its own self. But
the consequent is impossible; therefore it knows its own self
and the antecedent is impossible. We answer: It is conceded
that from the exclusion of the contrary of the consequent the
contrary of the antecedent follows, ‘ but only when the
consequence of the antecedent has been previously
established, and we say we do not concede the necessity of
the consequence; and what is your proof?
And if it is said that the proof is that, because sight is in
the body, sight does not attach itself to sight, and the seeing
is not seen nor the hearing heard, and so on with respect to
the other senses; and if the intellect, too, could only perceive
through body it could not perceive itself, but the intellect
thinks itself just as it thinks other things, and it thinks that it
thinks itself and that it thinks other things-we answer: What
you assert is wrong on two points. The first is that according
to us sight could be attached to itself, just as one and the
same knowledge can be knowledge of other things and of
itself, only in the usual course of events this does not
happen; but according to us the interruption of the usual
course of events is possible. The second, and this is the
stronger argument, is for us to say that we concede this for
the senses; but why, if this is impossible for some senses, is
it impossible for others, and why is it impossible that there
should be a difference in the behaviour of the senses with
respect to perception although they are all in the body? just
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