Avicenna, in Book I of the Canon, within the context of his general doctrine of complexion, presents the eight modes of equality (modi aequalitatis) that concern specific or individual complexions. There he states quite clearly that each individual within the human species possesses a complexion that belongs to that individual exclusively, and with which it is impossible to associate another individual. In this contribution, after a brief survey of some features of the discussions around the individuality and unrepeatability of complexions in the physiognomic tradition (with particular reference to twins), I will consider two different takes on this Avicennian interdict: the first, which echoes the Persian philosopher and physician, is proposed by Peter of Abano in his Conciliator; the other is by Jacopo of Forlì, who, in his Questiones super primam et secundam fen primi Canonis Avicenne, seems to cautiously distance himself from Avicenna’s authority. The contrast between these two medieval responses allows us to grasp the importance of complexion as a theoretical tool for explaining differences between individuals of the same species – differences which are not merely random or accidental, nor strictly formal.

中文翻译：

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可能有两个肤色完全一样的人吗？阿巴诺的彼得和弗利的雅各布论阿维森纳的禁令

阿维森纳，在书中我的佳能在他的一般肤色学说的背景下，提出了八种平等模式（平等模式）涉及特定或个人肤色。他在那里非常清楚地指出，人类中的每个个体都拥有专属于该个体的肤色，并且不可能将其与另一个个体联系起来。在这篇文章中，在简要回顾了面相学传统中肤色的个性和不可重复性（特别是双胞胎）讨论的一些特征之后，我将考虑对这一阿维森禁令的两种不同看法：第一种，与波斯哲学家和医生，是由阿巴诺的彼得在他的著作中提出的。调解员; 另一个是弗利的雅各布 (Jacopo of Forlì) 的作品，他在他的作品中关于 Canonis Avicenne 的第一个问题和第二个问题，似乎谨慎地与阿维森纳的权威保持距离。这两种中世纪反应之间的对比使我们能够理解肤色作为解释同一物种个体之间差异的理论工具的重要性——这些差异不仅仅是随机或偶然的，也不是严格意义上的正式差异。