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  1. added 2020-08-27
    Neither Created Nor Destructible: Ibn Sīnā on the Eternity of the Universe.Syamsuddin Arif - 2020 - Al-Shajarah 25 (1):85-106.
    This article discusses Ibn Sīnā’s reasons for upholding the eternity of the world in his major philosophical writings and the ensuing heated debate between his detractors (al-Ghazālī, al-Shahrastānī and al-Rāzī) and supporters (al-Ṭūsī and al-Āmidī). I argue that notwithstanding the responses and surrejoinders it had elicited, Ibn Sīnā’s position on the issue is indeed coherent and irrefutable, since he distinguishes three modes of eternity, corresponding to the hierarchy of beings which he introduced, namely, (i) absolutely eternal (by virtue of itself); (...)
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  2. added 2020-08-27
    Al-Āmidi’s Reception of Ibn Sīnā: Reading Al-Nūr Al-Bāhir Fi Al-Ḥikam Al-Zawāhir.Syamsuddin Arif - 2010 - In Tzvi Langermann (ed.), Avicenna and His Legacy: A Golden Age of Science and Philosophy. Turnhout: Brepols. pp. 205-219.
    Contrary to the widespread assumption, philosophy in the Islamic world did not begin with al-Kindi nor ended with Ibn Rushd (Averroes). This article looks into the metaphysics part of Sayf al-Din al-Amidi's kitab al-Nur al-Bahir fi al-Hikam al-Zawahir ('The Splendid Light on the Bright Wisdom') in order to show the continuity of philosophy in post-classical period.
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  3. added 2020-08-10
    Avicenna on the Soul's Power to Manipulate Material Objects.Yasin Ramazan Basaran - 2015 - Eskiyeni 30 (2):145-157.
    In his article on the foundations of Ficino’s ideas on magic, James Hankins observes that, where Ficino justifies non-material causation in the universe, he is heavily indebted to Avicenna. As Hankins also points out, this Avicennan idea clearly violates the Aristotelian maxim that ‘physical causation requires contact’. Because Avicenna holds the view that the soul is neither a physical entity nor simply the form of body, Avicenna’s consent to the soul to manipulate material objects means assignment of the soul to (...)
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  4. added 2020-01-24
    Intuitive Knowledge in Ibn Sīnā: Its Distinctive Features and Prerequisites.Syamsuddin Arif - 2002 - Al-Shajarah 7 (2):213-251.
    Intuition (hads) as a function of 'aql, fitrah and khirad, according to Ibn Sina, not only constitutes the basis of all learning, and hence a way for arriving independently at new knowledge, but serves as means for verifying what has been studied and learned from others, representing direct insight into the true nature of reality as a coherent whole. Some questions remain, however, as to what distinguishes intuition from other kinds of cognition and what is so special about intuitive knowledge (...)
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  5. added 2020-01-17
    Causality in Islamic Philosophy: The Arguments of Ibn Sīnā.Syamsuddin Arif - 2012 - In Muzaffar Iqbal (ed.), New Perspectives on the History of Islamic Science - Volume 3. Surrey, UK: Ashgate Publishing Ltd. pp. 299-316.
    This article is intended to provide insight into aspects of Ibn Sīnā’s natural philosophy. It will summarize his interpretation of the Aristotelian four causes, explicate his theory of efficient and necessary causal linkage, and analyze his arguments for causal efficacy. Finally, it will discuss Ibn Sīnā’s views on chance happenings in nature.
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  6. added 2020-01-17
    The Universe as a System: Ibn Sīnā’s Cosmology Revisited.Syamsuddin Arif - 2012 - In Muzaffar Iqbal (ed.), New Perspectives on the History of Islamic Science - Volume 3. Surrey, UK: Ashgate. pp. 54-71.
    This article explores Ibn Sīnā’s cosmological views and analyzes the underlying assumptions and arguments in support of the theories to which he subscribes. These include the notions of the central and stationary position of the earth in a finite, spherical cosmos, the impossibility of the existence of many universes, and the metaphysical forces that drive, guide, and maintain the perpetual movement of cosmic bodies.
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  7. added 2020-01-17
    Divine Emanation as Cosmic Origin: Ibn Sīnā and His Critics.Syamsuddin Arif - 2012 - TSAQAFAH - Journal of Islamic Thought and Civilization 8 (2):331-346.
    The question of cosmic beginning has always attracted considerable attention from serious thinkers past and present. Among many contesting theories that have emerged, that of emanation was appropriated by Muslim philosophers like Ibn Sînâ in order to reconcile the Aristotelian doctrine of the eternity of matter with the teaching of al-Qur’ân on the One Creator-God. According to this theory, the universe, which comprises a multitude of entities, is generated from a transcendent Being, the One, that is unitary, through the medium (...)
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  8. added 2020-01-17
    Ibn Sina's Idea of Nature and Change.Syamsuddin Arif - 2007 - AFKAR - Journal of Aqidah and Islamic Thought 8 (1):111-139.
    This article discusses Ibn Sina's idea of 'nature' and his theory of change, including that of substantial change, in comparison with the views held by Aristotle and some Pre-socratic philosophers.
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  9. added 2019-12-09
    Remark on Al-Fārābī's Missing Modal Logic and its Effect on Ibn Sīnā.Wilfrid Hodges - 2019 - Eshare: An Iranian Journal of Philosophy 1 (3):39-73.
    We reconstruct as much as we can the part of al-Fārābī's treatment of modal logic that is missing from the surviving pages of his Long Commentary on the Prior Analytics. We use as a basis the quotations from this work in Ibn Sīnā, Ibn Rushd and Maimonides, together with relevant material from al-Fārābī's other writings. We present a case that al-Fārābī's treatment of the dictum de omni had a decisive effect on the development and presentation of Ibn Sīnā's modal logic. (...)
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  10. added 2019-10-17
    A Collection Of Essays On The Reception Of Avicenna’s Metaphysics. [REVIEW]Tzvi Langermann - 2013 - International Journal of the Platonic Tradition 7 (1):99-107.
  11. added 2019-09-25
    Medieval Islamic Philosophical Writings.Muhammad Ali Khalidi - 2006 - Tijdschrift Voor Filosofie 68 (3):660-660.
  12. added 2019-09-25
    Orientalisms in the Interpretation of Islamic Philosophy.Muhammad Ali Khalidi - 2006 - Radical Philosophy 135.
    In this paper, I argue that Edward Said’s central thesis in Orientalism has a direct explanatory role to play in our understanding of the work produced in at least one area of scholarship about the Arab and Islamic worlds, namely Arab-Islamic philosophy from the classical or medieval period. Moreover, I claim that it continues to play this role not only for scholarship produced in the West by Western scholars but also within the Arab world itself. After recalling some traditional varieties (...)
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  13. added 2019-09-11
    Experimentation in Avicenna's Philosophy by Referring to Its Practical Application in His Works on Natural Sciences.Roohollah Fadaei & Reza Akbari - 2019 - Philosophy and Kalam 51 (2):245ß260.
    Avicenna, beside his theoretical discussions about experimentation, practically applied his experimental method to natural sciences studies such as medicine, biology, and meteorology. His theoretical discussions subsume propositions concerning the conditions under which experimental knowledge is attained, the components of this knowledge and its functions. Some of these propositions are as follows: necessity of recurrent observations for acquiring experimental knowledge, certainty plus conditional universality of such knowledge, and its role as demonstrative premises. Investigating the application of his theory in natural sciences (...)
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  14. added 2019-07-09
    The Role of Essentially Ordered Causal Series in Avicenna’s Proof for the Necessary Existent in the Metaphysics of the Salvation.Celia Byrne - 2019 - History of Philosophy Quarterly 36 (2):121-138.
    Avicenna's proof for the existence of God (the Necessary Existent) in the Metaphysics of the Salvation relies on the claim that every possible existent shares a common cause. I argue that Avicenna has good reason to hold this claim given that he thinks that (1) every essentially ordered causal series originates in a first, common cause and that (2) every possible existent belongs to an essentially ordered series. Showing Avicenna's commitment to 1 and 2 allows me to respond to Herbert (...)
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  15. added 2019-06-07
    Simone van Riet, Jules Janssens and André Allard Avicenna Latinus, Liber Primus Naturalium, Tractatus Secundus: De Motu Et de Consimilibus. Introduction by Gérard Verbeke. Leuven: Peeters, 2006. Pp. Lxxxix+373. ISBN 978-2-8031-0231-0. £173.70. [REVIEW]Jon Mcginnis - 2008 - British Journal for the History of Science 41 (1):131-132.
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  16. added 2019-06-06
    Avicenna’s Metaphysics in Context. [REVIEW]Mehmet Cuneyt Kaya - 2006 - Journal of Islamic Philosophy 2 (1):195-198.
  17. added 2019-06-06
    The Avicennan Sources for Aquinas on Being: Supplemental Remarks to Brian Davies’ “Kenny on Aquinas on Being”.Jon McGinnis - 2005 - Modern Schoolman 82 (2):131-142.
  18. added 2019-06-06
    From Al-KindĪ to Al-FārĀBĪ: Avicenna's Progressive Knowledge of Aristotle's Metaphysics According to His Autobiography: Amos Bertolacci.Amos Bertolacci - 2001 - Arabic Sciences and Philosophy 11 (2):257-295.
    The autobiography witnesses a significant evolution in Avicenna's approach to Aristotle's Metaphysics during the years of his education. It clearly shows that, at a certain point of his philosophical training, Avicenna faced the entire text of the Metaphysics, was puzzled by its extent and complexity, and found in a treatise by al-Fārābī a guide for its understanding. But, albeit less perspicuously, the autobiography also suggests that this was not Avicenna's first encounter with the Metaphysics. Avicenna dealt with Aristotle's work in (...)
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  19. added 2019-06-06
    Herbert A. Davidson, "Alfarabi, Avicenna and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect". [REVIEW]Terence Kleven - 1995 - Journal of the History of Philosophy 33 (1):168.
  20. added 2019-06-06
    Avicenna and the Aristotelian Tradition: Introduction to Reading Avicenna's Philosophical Works. [REVIEW]James E. Montgomery - 1990 - The Classical Review 40 (1):171-172.
  21. added 2019-06-06
    Avicenna’s “Flying Man” in Context.Michael Marmura - 1986 - The Monist 69 (3):383-395.
    The psychological writings of the Islamic philosopher Avicenna are noted for the hypothetical example he gives of the man suspended in space—the “Flying Man.” This example, which left its impress on the Latin scholastics and has engaged the attention of modern scholars, occurs thrice in his writings in contexts that are closely related, but not identical. Its third occurrence, which represents a condensed version, conveys the general idea. It states, in effect, that if you imagine your “entity,” “person,” “self” to (...)
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  22. added 2019-06-06
    Avicenna’s Commentary on the "Poetics" of Aristotle. [REVIEW]B. H. O. - 1975 - Review of Metaphysics 28 (4):750-750.
    The [[sic]] Arabic contribution to literary criticism is still very imperfectly known among Western scholars. It is important not only for the history of Arabic poetry, but for Latin Europe as well. Al-farabi’s discussion of poetry in his Catalog of the Sciences was translated into Latin by Gerard of Cremona and also incorporated into an important essay On the Division of Sciences by Dominicus Gundissalinus in the twelfth century. In 1256 Hermannus Almannus [[sic]] translated the Middle Commentary of Averroës on (...)
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  23. added 2019-06-06
    Parviz Morewedge, "The Metaphysica of Avicenna ". [REVIEW]Robert Elias Abu Shanab - 1974 - Journal of the History of Philosophy 12 (3):392.
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  24. added 2019-06-06
    "Avicenna's Treatise on Logic". Part One of "Danish Nameh-I `Alai" and Autobiography, Trans. By F. Zabeeh. [REVIEW]Robert Elias Abu Shanab - 1973 - Journal of the History of Philosophy 11 (3):400.
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  25. added 2019-04-21
    Ibn Sina’s Anticipation of Burdian and Barcan Formulas.Zia Movahed - manuscript
  26. added 2019-04-21
    Review Ibn-Sina’s Anticipation of the Formulas of Buridan and Barcan. [REVIEW]Irving H. Anellis - 2008 - The Review of Modern Logic 1: 73–86.
  27. added 2019-03-29
    Bahmanyār.Hans Daiber - unknown - Encyclopædia Iranica.
  28. added 2019-03-13
    What is an Intellectual "Turn"? The Liber de Causis, Avicenna and Aquinas's Turn to Phantasms.Therese Scarpelli Cory - 2013 - Tópicos: Revista de Filosofía 45:129-162.
    Este artículo pretende dilucidar la expresión utilizada por Tomás de Aquino “vuelta al fantasma”, con la intención de esclarecer lo que entiende por “vuelta”. Se argumenta que el marco conceptual subyacente al “giro intelectual” se encuentra en dos fuentes islámicas que fueron ampliamente influyentes en la psicología filosófica latina del siglo XIII, y que presentan conceptos técnicos específicos de la “vuelta” como un tipo de dependencia. Las obras son: Liber de Causis, de autor anónimo; y Liber de anima, del filósofo (...)
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  29. added 2019-02-26
    Jon McGinnis , Avicenna . Reviewed By. [REVIEW]Jonathan Evans - 2011 - Philosophy in Review 31 (2):116-119.
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  30. added 2019-02-16
    Modal Logic. An Introduction.Zia Movahed - 2002 - Tehran: Hermes Publishers.
  31. added 2019-01-31
    Avicenna on Knowledge , Certainty , Cause and the Relative.Riccardo Strobino - 2016 - British Journal for the History of Philosophy 24 (3):426-446.
    In his Kitāb al-Burhān, Avicenna discusses a theoretical framework broadly inspired by Aristotle's Posterior Analytics which brings together logic, epistemology and metaphysics. One of the central questions explored in the book is the problem of the relation between knowledge, certainty and causal explanation. Burhān 1.8, in particular, is devoted to the analysis of how certainty comes about in causal as opposed to non-causal contexts. The distinction is understood in Avicenna's system as one between cases in which the conclusion of an (...)
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  32. added 2019-01-30
    Univocism and Monadology in Post-Avicennan Iranian Philosophy (Sadrâ alShîrâzî's Ishrâqî Hermeneutics Ob Ibn Al-Arabî's Gnosis and His Discussion of Avicennan Ontology).Carlos A. Segovia - 2003 - Endoxa 16:195-210.
  33. added 2019-01-23
    The Sublime Visions of Philosophy: Fundamental Ontology and the Imaginal World (‘Ālam Al–Mithāl).Mohammad Azadpur - 2006 - In Anna-Teresa Tymieniecka (ed.), Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. pp. 183-201.
  34. added 2019-01-06
    Reason Unbound: On Spiritual Practice in Islamic Peripatetic Philosophy.Mohammad Azadpur - 2012 - New York, USA: SUNY Press.
    This intriguing work offers a new perspective on Islamic Peripatetic philosophy, critiquing modern receptions of such thought and highlighting the contribution it can make to contemporary Western philosophy. Mohammad Azadpur focuses on the thought of Alfarabi and Avicenna, who, like ancient Greek philosophers and some of their successors, viewed philosophy as a series of spiritual exercises. However, Muslim Peripatetics differed from their Greek counterparts in assigning importance to prophecy. The Islamic philosophical account of the cultivation of the soul to the (...)
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  35. added 2019-01-06
    How Ibn Sinian is Suhrawardi's Theory of Knowledge?Mehdi Amin Razavi - 2003 - Philosophy East and West 53 (2):203-214.
    : It is demonstrated here that despite apparent differences and their adherence to two different schools of thought, Suhrawardi's epistemology is essentially Ibn Sinian, and even his theory of "knowledge by Presence" ('ilm al-huduri), which is considered to be uniquely his, is at least inspired by Ibn Sina. I argue that Ibn Sina's peripatetic orientation and Suhrawardi's ishraqi perspective have both maintained and adhered to the same epistemological framework while the philosophical languages in which their respective epistemologies are discussed are (...)
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  36. added 2019-01-06
    How Ibn Sīnian is Suhrawardī's Theory of Knowledge?Mehdi Aminrazavi - 2003 - Philosophy East and West 53 (2):203-214.
    It is demonstrated here that despite apparent differences and their adherence to two different schools of thought, Suhrawardī's epistemology is essentially Ibn Sīnian, and even his theory of "knowledge by Presence" ('ilm al-hudurī), which is considered to be uniquely his, is at least inspired by Ibn Sīnā. I argue that Ibn Sīnā's peripatetic orientation and Suhrawardī's ishrāqī perspective have both maintained and adhered to the same epistemological framework while the philosophical languages in which their respective epistemologies are discussed are different.
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  37. added 2019-01-06
    History of Islamic Philosophy.Seyyed Hossein Nasr & Oliver Leaman (eds.) - 1995. - Routledge.
    Islamic Philosophy has often been treated as mainly of historical interest, belonging to the history of ideas rather than to philosophy. This is volume challenges this belief. The Routledge History of Philosophy is made up entirely of essays by a distinguished list of writers. They provide detailed discussions of the most important thinkers and the key concepts in Islamic philosophy, from earliest times to the present day. Fifty authors from over sixteen countries have contributed to this volume. Each Together the (...)
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  38. added 2018-11-15
    The Concept of ‘Nature’ in Peripatetic Islamic Philosophers.Nuri Adıgüzel - 2018 - ULUM Journal of Religious Inquiries 1 (1):5-21.
    In this study, lexical and terminological meanings of the term “nature” were analyzed and some Peripatetical Islamic philosophers’ opinions about this term were included. A comparison was made between the words “tabiat” and “doğa” which are used in Turkish language to meet the term “nature”. The realm of existence which Peripatetical Islamic philosophers have used “nature” in as a noun was explained. Debate between Ibn Sīnā and Ibn Rushd (Averroes) about the necessity of proving the term “nature” was mentioned. Ibn (...)
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  39. added 2018-09-06
    Anzahl Und Ausmaß. Die Griechisch-Arabisch-Lateinische Rezeption der Aristotelischen Zeitdefinition.Andreas Lammer - 2018 - Das Mittelalter 23 (1):109-127.
    This paper traces the reception of the Aristotelian definition of time from its earliest to its most authoritative interpretations, and describes how their readings pave the way for a sophisticated amalgamation of divergent Aristotelian and Platonic elements in the temporal theory of Avicenna. The focus of attention lies on specific perceptions of the relation between time and motion, more precisely on the contrary descriptions of time as the measure of motion and motion as the measure of time. The latter leads (...)
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  40. added 2018-07-24
    Review: What is Islam? The Importance of Being Islamic by Shahab Ahmed. [REVIEW]Khalil Andani - 2016 - Islam and Christian-Muslim Relations 28:114-117.
    ‘[A] valid concept of “Islam” must denote and connote all possible “Islams,” whether abstract or “real,” mental or social’ (104)... Ahmed seeks to avoid two major pitfalls: (1) making Islam into a static essence or a category within an essentialist framework – such as proscription/prescription, ‘religion’,‘civilization’, ‘culture’, ‘orthodoxy’, etc., and (2) rendering Islam into a totally incoherent concept by conceding that there are as many islams as there are communities or individuals. Ahmed’s thesis (presented in Chapter 5) is that Islam (...)
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  41. added 2018-06-23
    The Merits of the Bāṭiniyya: AL-Ghazālī’s Appropriation of Ismaʿili Cosmology.Khalil Andani - 2018 - Journal of Islamic Studies 29 (2):181-229.
    This paper discusses the question of an Ismaʿili influence within the cosmology of al-Ghazālī and argues that al-Ghazālī appropriated certain features of the Ismaʿili cosmology from the Persian Ismaʿili thought of Nāṣir-i Khusraw. After introducing Nāṣir-i Khusraw and his Ismaʿili Neoplatonic cosmology, the paper first examines some of the Ismaʿili doctrinal material presented in al-Ghazālī’s anti-Ismaʿili polemical work Faḍāʾiḥ al-bāṭiniyya—concerning cosmology, revelation, and taʾwīl—and traces this content back to Nāṣir-i Khusraw’s works, arguing that Nāṣir-i Khusraw was one of the sources (...)
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  42. added 2018-06-09
    The Morally Difficult Notion of Heaven.Amir Saemi - 2018 - American Catholic Philosophical Quarterly 92 (3):429-444.
    I will argue that Avicenna’s and Aquinas’s faith-based virtue ethics are crucially different from Aristotle’s virtue ethics, in that their ethics hinges on the theological notion of heaven, which is constitutively independent of the ethical life of the agent. As a result, their faith-based virtue ethics is objectionable. Moreover, I will also argue that the notion of heaven that Avicenna and Aquinas deploy in their moral philosophy is problematic; for it can rationally permit believers to commit morally horrendous actions. Finally, (...)
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  43. added 2018-02-28
    Robert Wisnovsky, Avicenna's Metaphysics in Context. Ithaca, N.Y.: Cornell University Press, 2003. Pp. Xi, 305. $65. [REVIEW]Thérèse Bonin - 2006 - Speculum 81 (2):634-635.
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  44. added 2018-02-27
    The Elements of Avicenna’s Physics: Greek Sources and Arabic Innovations.Andreas Lammer - 2016 - Berlin, Germany: Walter de Gruyter.
    This study is the first comprehensive analysis of the physical theory of the Islamic philosopher Avicenna (d. 1037). It seeks to understand his contribution against the developments within the preceding Greek and Arabic intellectual milieus, and to appreciate his philosophy as such by emphasising his independence as a critical and systematic thinker. Exploring Avicenna’s method of "teaching and learning," it investigates the implications of his account of the natural body as a three-dimensionally extended composite of matter and form, and examines (...)
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  45. added 2018-02-17
    Avicenna's Healing and the Metaphysics of Truth.Daniel D. De Haan - 2018 - Journal of the History of Philosophy 56 (1):17-44.
    In this study, I expound Avicenna's doctrine of truth as it is presented in his Metaphysics of the Healing. My aim is to establish two theses. First, that Avicenna has a rich and systematic metaphysical doctrine of truth that is worked out within the epistemological, ontological, aitiological, and theological investigations of the Ilāhiyyāt. Second, that his doctrine of truth draws upon the accounts of truth he found in his predecessors, and that he amplifies these accounts in light of his own (...)
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  46. added 2018-02-17
    The Eternity of the World: Proofs and Problems in Aristotle, Avicenna, and Aquinas.Jon McGinnis - 2014 - American Catholic Philosophical Quarterly 88 (2):271-288.
    This study looks at the position of two of the Middle Ages’ towering intellectual figures, Avicenna and Aquinas, and their arguments concerning the age of the cosmos. The primary focus is the nature of possibility and whether possibility is such that God can create it or such that its “existence” has some degree of independence from God’s creative act. It is shown how one’s answer to this initial question in turn has enormous ramifications on a number of other, core theological (...)
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  47. added 2017-11-20
    John Duns Scotus and the Ontology of Mixture.Lucian Petrescu - 2014 - Res Philosophica 91 (3):315-337.
    This paper presents Duns Scotus’s theory of mixture in the context of medieval discussions over Aristotle’s theory of mixed bodies. It revisits the accounts of mixture given by Avicenna, Averroes, and Thomas Aquinas, before presenting Scotus’s account as a reaction to Averroes. It argues that Duns Scotus rejected the Aristotelian theory of mixture altogether and that his account went contrary to the entire Latin tradition. Scotus denies that mixts arise out of the four classical elements and he maintains that both (...)
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  48. added 2017-11-19
    Hylomorphism Versus the Theory of Elements in Late Aristotelianism: Péter Pázmány and the Sixteenth-Century Exegesis of Meteorologica IV.Lucian Petrescu - 2014 - Vivarium 52 (1-2):147-172.
    This paper investigates Péter Pázmány’s theory of mixtures from his exegesis of Meteorologica IV, in the context of sixteenth-century scholarship on Aristotle’s Meteorologica. It aims to contribute to a discussion of Anneliese Maier’s thesis concerning the incompatibility between hylomorphism and the theory of elements in the Aristotelian tradition. It presents two problems: the placement of Meteorologica IV in the Jesuit cursus on physics and the conceptualization of putrefaction as a type of substantial mutation. Through an analysis of these issues, it (...)
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  49. added 2017-10-12
    L’Avicenne latin. État et projets.C. Wenin - 1972 - Bulletin de Philosophie Medievale 14:70-70.
  50. added 2017-10-03
    Ramat Gan: "Post-Avicennian Science and Philosophy".Y. Tzvi Langermann - 2005 - Bulletin de Philosophie Medievale 47:256-256.
1 — 50 / 423