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  1. S. . (1974). Averroës on Plato's "Republic.". Review of Metaphysics 28 (2):339-340.
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  2. R. A. (1956). Averroes' Tahafut Al-Tahafut. [REVIEW] Review of Metaphysics 10 (1):172-172.
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  3. Robert E. Allinson (2003). Aristotle and Averroes. Philosophical Inquiry 25 (3-4):189-197.
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  4. Malik Ashfāq (2009). Ibn-I Rushd: Ḥayāt, Falsafah Aur Naẓariyāt. Buk Hom.
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  5. S. E. Ashraf (2010). The Philosophy of Ibn Rushd. Adam Publishers & Distributors.
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  6. Héctor Astudillo del Valle (2009). Averroes a la luz y en la sombra de su tergiversación. A Parte Rei: Revista de Filosofía 64:2.
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  7. Averroës (uuuu/1966). Commentary on Plato's Republic. Cambridge [Eng.]University Press.
  8. Averroës (2010). Massgebliche Abhandlung Faṣl Al-Maqāl. Verlag der Weltreligionen.
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  9. Averroës (2010). Commentum Medium Super Libro Praedicamentorum Aristotelis. Peeters.
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  10. 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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  11. Averroës (2006). Discurso Decisivo Sobre a Harmonia Entre a Religião E a Filosofia. Imprensa Nacional-Casa da Moeda.
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  12. 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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  13. 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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  14. 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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  15. Averroës (1983/1998). Averroës' Middle Commentaries on Aristotle's Categories and De Interpretatione. St. Augustine's Press.
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  16. Averroës (1982). The Epistle on the Possibility of Conjunction with the Active Intellect. Distributed by Ktav, Pub. House.
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  17. Averröes (1969). Middle Commentary on Porphyry's Isagoge. Cambridge, Mass.,Mediaeval Academy of America.
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  18. 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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  19. Charles E. Averroës, Aristotle & Butterworth (1986). Averroes' Middle Commentary on Aristotle's Poetics. Monograph Collection (Matt - Pseudo).
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  20. 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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  21. Ṣādiq Āyīnahʹvand (2006). .
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  22. C. E. B. (1964). Short Commentary on Aristotle's Prior Analytics. Review of Metaphysics 17 (4):623-623.
  23. Allan Bäck (1988). Charles Butterworth, Trans. & Comm., Averroes' Middle Commentary on Aristotle's Poetics Reviewed By. Philosophy in Review 8 (11):426-428.
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  24. 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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  25. Catarina Belo (2009). Essence and Existence in Avicena and Averroes. Al-Qantara: Revista de Estudios Árabes 30 (2):403-426.
    El presente artículo explora las percepciones sobre la existencia de los filósofos medievales musulmanes Avicena (m. 1037) y Averroes (m. 1198), cuyas obras se encuentran muy próximas a la filosofía de Aristóteles. Además de la influencia aristotélica, que caló en toda la filosofía islámica medieval, Avicena y Averroes estuvieron inspirados por la teología islámica, conocida en árabe como Kalam. La distinción entre esencia y existencia es uno de los más fundamentales y controvertidos aspectos de la filosofía de Avicena junto a (...)
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  26. Jameleddine Ben-Abdeljelil (2005). Ibn Ruschds Philosophie Interkulturell Gelesen. Bautz.
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  27. L. Bianchi (1992). Philosophers, Men and Brute Beasts-Notes for History of so-Called Averroist Anthropology. Rinascimento 32:185-201.
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  28. D. Black (1996). Memory, Individuals, and the Past in Averroes's Psychology. Medieval Philosophy and Theology 5 (2):161-187.
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  29. Jean-Baptiste Brenet, Les Possibilités de Jonction: Averroès - Thomas Wylton.
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  30. Jean-Baptiste Brenet (2009). Thomas d'Aquin pense-t-il ? Revue des Sciences Philosophiques Et Théologiques 2:229-250.
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  31. 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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  32. Jean-Baptiste Brenet (2006). Theory of Intellect and Political Organisation with Dante and Averroes. Rivista di Filosofia Neo-Scolastica 98 (3).
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  33. James Brodrick (1948). Averroes and Maimonides. Thought 23 (4):621-640.
  34. 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.
  35. Charles E. Butterworth (1986). Philosophy, Ethics and Virtuous Rule a Study of Averroes' Commentary on Plato's "Republic".
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  36. Charles E. Butterworth (1976). On Paul Sigmund's "Review of Ralph Lerner's Averroes on Plato's Republic". Political Theory 4 (4):505-506.
  37. M. Campanini (1988). Toward a Sociological Reading Of'fasl'by Averroes. Rivista di Storia Della Filosofia 43 (1):103-112.
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  38. Paul Sidney[from old catalog] Christ (1926). The Psychology of the Active Intellect of Averroes. Philadelphia.
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  39. Therese Scarpelli Cory (2012). Some Thoughts on Transcendence and the Vetula. Comparative Philosophy 3 (2):19-28.
  40. F. Edward Cranz (1976). Editions of the Latin Aristotle Accompanied by the Commentaries of Averroes. In Paul Oskar Kristeller & Edward P. Mahoney (eds.), Philosophy and Humanism: Renaissance Essays in Honor of Paul Oskar Kristeller. Columbia University Press. 116--28.
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  41. Herbert A. Davidson (1992). Al-Farabi, Avicenna, & Averroes on Intellect. Oxford University Press.
  42. Hartwig Derenbourg (1905). VII. Le commentaire arabe d'Averroès sur quelques petits écrits physiques d'Aristote. Archiv für Geschichte der Philosophie 18 (2):250-252.
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  43. Matteo di Giovanni (2012). Averroes and Philosophy in Islamic Spain. In John Marenbon (ed.), Oxford Handbook of Medieval Philosophy. Oxford University Press.
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  44. Thérèse-Anne Druart (1990). Averroes and His Philosophy. Review of Metaphysics 43 (3):642-643.
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  45. N. V. Efremova (2009). The Unity of Philosophy and Religion According to Ibn-Rushd. In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy.
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  46. 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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  47. 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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  48. Antonio Pérez Estevés (1998). La materia en Averroes. Anales Del Seminario de Historia de la Filosofía 15:199.
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  49. Majid Fakhry (2001). Averroës His Life, Works and Influence.
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  50. Majid Fakhry (1996). Averroes, Aquinas and the Rediscovery of Aristotle in Western Europe. Center for Contemporary Arab Studies & Center for Muslim-Christian Understanding, Georgetown University.
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1 — 50 / 171