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  1. S. . (1974). Averroës on Plato's "Republic.". Review of Metaphysics 28 (2):339-340.
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  2. Robert E. Allinson (2003). Aristotle and Averroes. Philosophical Inquiry 25 (3-4):189-197.
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  3. Malik Ashfāq (2009). Ibn-I Rushd: Ḥayāt, Falsafah Aur Naẓariyāt. Buk Hom.
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  4. S. E. Ashraf (2010). The Philosophy of Ibn Rushd. Adam Publishers & Distributors.
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  5. Averroës (uuuu/1966). Commentary on Plato's Republic. Cambridge [Eng.]University Press.
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  6. Averroës (2010). Commentum Medium Super Libro Praedicamentorum Aristotelis. Peeters.
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  7. Averroës (2010). Massgebliche Abhandlung Faṣl Al-Maqāl. Verlag der Weltreligionen.
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  8. Averroës (2008). Kitāb Al-Muqaddimāt Fī Al-Falsafah, Aw, Al-Masāʼil Fī Al-Manṭiq Wa-Al-ʻilm Al-Ṭabīʻī Wa-Al-Ṭibb.
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  9. Averroës (2006). Discurso Decisivo Sobre a Harmonia Entre a Religião E a Filosofia. Imprensa Nacional-Casa da Moeda.
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  10. Averroës (2002). Averroës' Middle Commentary on Aristotle's De Anima: A Critical Edition of the Arabic Text. Brigham Young University Press.
    Averroës, the greatest Aristotelian of the Islamic philosophical tradition, composed some thirty-eight commentaries on the "First Teacher's" corpus, including three separate treatments of De Anima ("On the Soul"): the works commonly referred to as the Short, Middle, and Long Commentaries. The Middle Commentary--actually Averroës's last writing on the text-remains one of his most refined and politically discreet treatments of Aristotle, offering modern readers Averroës's final statement on the material intellect and conjunction as well as an accessible historical window on Aristotle's (...)
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  11. Averroës (2001). The Book of the Decisive Treatise Determining the Connection Between the Law and Wisdom. Brigham Young University Press.
    Averroës (Ibn Rushd, 1126-1198) emerged from an eminent family in Muslim Spain to become the first and last great Aristotelian of the classical Islamic world his meticulous commentaries influenced Christian thinkers and earned him favorable mention (and a relatively pleasant fate) in Dante's Divina Commedia . The Book of the Decisive Treatise was and remains one his most important works and one of history's best defenses of the legitimate role of reason in a community of faith. The text presents itself (...)
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  12. Averroës (1984). Ibn Rushd's Metaphysics: A Translation with Introduction of Ibn Rushd's Commentary on Aristotle's Metaphysics, Book Lām. E.J. Brill.
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  13. Averroës (1983/1998). Averroës' Middle Commentaries on Aristotle's Categories and De Interpretatione. St. Augustine's Press.
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  14. Averroës (1982). The Epistle on the Possibility of Conjunction with the Active Intellect. Distributed by Ktav, Pub. House.
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  15. Averröes (1969). Middle Commentary on Porphyry's Isagoge. Cambridge, Mass.,Mediaeval Academy of America.
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  16. Averroes (1974/2005). Averroes on Plato's Republic. Cornell University Press.
    "Because of the importance of Averroes (as a Muslim he is significant for both Platonic and Islamic thought), it is good to have Lerner's new and thoughtful interpretation, with lucid introduction, three helpful appendixes, glossary, and ...
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  17. AverroëS. (2003). The Attitude of Islam Towards Science and Philosophy: A Translation of Ibn Rushd's (Averroës) Famous Treatise Faslul-Al-Maqal. Sarup & Sons.
    Biography of Ibn Rushd ... Averroes, old heathen, If only you had been right, if Intellect Itself were absolute law, sufficient grace. Our lives could be a myth of captivity. Which we might enter: an unpeopled region.
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  18. Ṣādiq Āyīnahʹvand (2006). .
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  19. C. E. B. (1964). Short Commentary on Aristotle's Prior Analytics. Review of Metaphysics 17 (4):623-623.
  20. Bernardo C. Bazàn (1981). Intellectum Speculativum : Averroes, Thomas Aquinas, and Siger of Brabant on the Intelligible Object. Journal of the History of Philosophy 19 (4):425-446.
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  21. Jameleddine Ben-Abdeljelil (2005). Ibn Ruschds Philosophie Interkulturell Gelesen. Bautz.
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  22. D. Black (1996). Memory, Individuals, and the Past in Averroes's Psychology. Medieval Philosophy and Theology 5:161-187.
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  23. Jean-Baptiste Brenet (ed.) (2007). Averroes Et les Averroïsmes Juif Et Latin: Actes du Colloque International, Paris, 16-18 Juin 2005. Brepols.
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  24. James Brodrick (1948). Averroes and Maimonides. Thought 23 (4):621-640.
  25. C. E. Butterworth (1976). On Paul Sigmund's "Review of Ralph Lerner's Averroes on Plato's Republic" (Volume 3, No. 2, May 1975. Political Theory 4 (4):505-506.
  26. Therese Scarpelli Cory (2012). Some Thoughts on Transcendence and the Vetula. Comparative Philosophy 3 (2):19-28.
  27. Herbert A. Davidson (1992). Al-Farabi, Avicenna, & Averroes on Intellect. Oxford University Press.
  28. Gerhard Endress (1995). Averroes' De Caelo Ibn Rushd's Cosmology in His Commentaries on Aristotle's On the Heavens. Arabic Sciences and Philosophy 5 (01):9-.
    Averroes defended philosophy by returning to the true Aristotle. For this purpose, Aristotle's book in which he explained the eternity, uniqueness and movement of the universe, occupied a place of special importance. But the Aristotelian philosopher had a hard time holding his own in the face of contradictions within the book and with respect to Aristotle's later works. In his early Compendium, later Paraphrase, and final Long Commentary of De Caelo, Ibn Rushd continued the efforts of the Hellenistic commentators in (...)
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  29. Gerhard Endress, Jan Aertsen & Klaus Braun (eds.) (1999). Averroes and the Aristotelian Tradition: Sources, Constitution, and Reception of the Philosophy of Ibn Rushd (1126-1198): Proceedings of the Fourth Symposium Averroicum, Cologne, 1996. [REVIEW] Brill.
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  30. Shubbar Faqīh (2009). .
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  31. Lisa Farooque (2008). About Celestial Circulation: Averroes' Tahafūt Al-Tahafūt and Aristotle's De Caelo. Journal of Islamic Philosophy 4:21-38.
    For Averroes, celestial circulation is evidence of a divinely mandated rational universe. This paper follows Averroes’ account on cosmic contact between the eternal and the temporal, in Tahafūt al-tahafūt contra al-Ghazālī. It argues that the polemical perspective of the Tahafūt al-tahafūt frames Averroes’ appeal to Aristotle’s account of cosmic motion. Consequently, Averroes’ exceptional account of the universe contrasts Aristotle’s exemplary account of the mutual participation of intellect and nature. Their accounts of celestial circulation implicate the status of human nature conditioned (...)
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  32. Saʻīd ʻAbd al-Laṭīf Fūdah (2009). .
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  33. Gabriele Galluzzo (2009). Averroes and Aquinas on Aristotle's Criterion of Substantiality. Arabic Sciences and Philosophy 19 (2):157-187.
    The paper analyses Averroes's and Aquinas's different reconstructions of Aristotle's ontology in the central books of the Metaphysics. The main claim the paper argues for is that Averroes endorses an explanatory criterion of substantiality, while Aquinas favours an independent existence criterion. The result of these different choices is that the Arabic commentator believes that the forms of sensible objects are more substances than the objects of which they are the forms, while the Dominican Master sticks to the traditional picture that (...)
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  34. Ruth Glasner (2009). Averroes' Physics: A Turning Point in Medieval Natural Philosophy. Oxford University Press.
    Ruth Glasner presents an illuminating reappraisal of Averroes' physics.
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  35. S. H. (1980). Averroes' Three Short Commentaries on Aristotle's "Topics," "Rhetoric," and "Poetics.". Review of Metaphysics 33 (3):616-618.
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  36. Yehuda Halper (2013). Il Commento Medio di Averroè Alla Metafisica di Aristotele Nella Tradizione Ebraica: Edizione Delle Versioni Ebraiche Medievali di Zeraḥyah Ḥen E di Qalonymos Ben Qalonymos Con Introduzione Storica E Filologica (Averroes' Middle Commentary on Aristotle's Metaphysics in the Hebrew Tradition: Edition of the Medieval Hebrew Versions by Zeraḥyah Ḥen and Qalonymos Ben Qalonymos, Together with a Historical and Philological Introduction). Philosophy East and West 63 (1):96-99.
    Mauro Zonta's long awaited work Il Commento medio di Averroè alla Metafisica di Aristotele nella tradizione ebraica is really three books in one: a historical and philological account of the two medieval Hebrew translations of Averroes' Middle Commentary on Aristotle's Metaphysics and editions of both translations. The Arabic of Averroes' Middle Commentary on Aristotle's Metaphysics is not extant apart from a few fragments (see vol. 1, pp. 13-5). Nor is there a direct Latin translation of the Arabic—indeed, Zonta states that (...)
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  37. Yehuda Halper (2013). Il_ Commento Medio _di Averroè Alla_ Metafisica _di Aristotele Nella Tradizione Ebraica: Edizione Delle Versioni Ebraiche Medievali di Zeraḥyah Ḥen E di Qalonymos Ben Qalonymos Con Introduzione Storica E Filologica_ (Averroes' _Middle Commentary_ on Aristotle's _Metaphysics in the Hebrew Tradition: Edition of the Medieval Hebrew Versions by Zeraḥyah Ḥen and Qalonymos Ben Qalonymos, Together with a Historical And. Philosophy East and West 63 (1):96-99.
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  38. Idrīs Ḥammādī (2007). .
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  39. Steven Harvey (1984). Middle Commentary on Aristotle's Topics. Review of Metaphysics 38 (2):376-380.
  40. Ali Hasan (2013). Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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  41. Ahmad Hasnawi (ed.) (2011). La Lumière de L'Intellect: La Pensée Scientifique Et Philosophique d'Averroès Dans Son Temps: Actes du Ive Colloque International de la Sihspai (Société Internationale d'Histoire des Sciences Et de la Philosophie Arabes Et Islamiques), Cordoue, 1998. Peeters.
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  42. Alfred L. Ivry (1997). Alfarabi, Avicenna, and Averroes, on Intellect. International Studies in Philosophy 29 (2):124-125.
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  43. Alfred L. Ivry (1993). Averroes' Middle Commentary on Aristotle's Poetics. Ancient Philosophy 13 (1):234-236.
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  44. Jules L. Janssens (1988). Averroes' Middle Commentaries on Aristotle's Categories and de Interpretatione. Ancient Philosophy 8 (1):147-148.
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  45. Asʻad Jumʻah (2008). .
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  46. Salim Kemal (2001). Aristotle's Poetics, the Poetic Syllogism, and Philosophical Truth in Averroës Commentary. Journal of Value Inquiry 35 (3):391-412.
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  47. Terence Kleven (1995). Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect (Review). Journal of the History of Philosophy 33 (1):168-170.
  48. Taneli Kukkonen (2000). Possible Worlds in the Tahafut Al-Tahafut: Averroes on Plenitude and Possibility. Journal of the History of Philosophy 38 (3).
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  49. Claude Lafleur (2006). L'original arabe du Grand Commentaire d'Averroès au De anima d'Aristote. Prémices de l'édition. Dialogue 45 (4):767-771.
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  50. Oliver Leaman (1998). Averroes and His Philosophy. Curzon.
    Despite its importance in the history of philosophy, the work of the Spanish thinker Averro"es (1126-1198) has been left largely unexplored in this century. This book is the only general account of Averro"es' philosophy in English. Leaman analyzes his thought and influence, particularly his metaphysics and theory of meaning, arguing that while his work belongs within the cultural and political context of medieval Islam, it remains of considerable philosophical and historical significance.
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