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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. °abd al-amåir A.°sam (2000). Ibn Rushd Wa-Falsafatuhu Bayna Al-Turåath Wa-Al-Mu°Åaòsarah a°Måal Al-Nadwah Al-°Arabåiyah Bi-Munåasabat Al-Dhikr'a Al-Mi®Awåiyah Al-Thåaminah Li-Wafåat Ibn Rushd : Baghdåad, Aylåul, 1998. Bayt Al-Òhikmah.
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  4. Zaynab Afifi & Muhammad Atif Iraqi (1998). Falsafat Ibn Rushd Al-Tabi Iyah Al- Alam. Monograph Collection (Matt - Pseudo).
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  5. Scientific Organization Algeria & Cultural Arab League Educational (1983). Mu Tamar Ibn Rushd Al-Dhikrá Al-Mi Awiyah Al-Thaminah Li-Wafatihi 3 Ilá 8 Dhu Al-Hijjah 1393 H Al-Muwafiq Li-4-9 Nufambir 1978 M. [REVIEW]
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  6. Rafael de Mendizábal Allende (1971). Averroes Un Andaluz Para Europa. I.D.E.A.
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  7. Robert E. Allinson (2003). Aristotle and Averroes. Philosophical Inquiry 25 (3-4):189-197.
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  8. Manuel Alonso (1950). Teología de Averroes. Revista Portuguesa de Filosofia 6 (3):328-328.
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  9. Raphaël Angelisanti (1956). Problema Dei Existentiae in Systemate Ibn Rusd. Franciscanorum.
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  10. Farah Antun (1993). Falsafat Ibn Rushd. Monograph Collection (Matt - Pseudo).
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  11. Abbas Mahmud Aqqad (1950). Ibn Rushd. Dar Al-Ma Arif.
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  12. Nicoletus Aristotle, Andreas Averroës, Thomas de Vernia, Michael Torresanus & Blavis (1483). Opera [Latin]. Comm: Averroes. Ed: Nicoletus Vernia. Andreas Torresanus, de Asula and Bartholomaeus de Blavis, de Alexandria (in Part for Johannes de Colonia).
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  13. Malik Ashfāq (2009). Ibn-I Rushd: Ḥayāt, Falsafah Aur Naẓariyāt. Buk Hom.
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  14. S. E. Ashraf (2010). The Philosophy of Ibn Rushd. Adam Publishers & Distributors.
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  15. 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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  16. Averroës (uuuu/1966). Commentary on Plato's Republic. Cambridge [Eng.]University Press.
  17. Averroës (2010). Massgebliche Abhandlung Faṣl Al-Maqāl. Verlag der Weltreligionen.
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  18. Averroës (2010). Commentum Medium Super Libro Praedicamentorum Aristotelis. Peeters.
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  19. 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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  20. Averroës (2006). Discurso Decisivo Sobre a Harmonia Entre a Religião E a Filosofia. Imprensa Nacional-Casa da Moeda.
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  21. 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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  22. 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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  23. 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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  24. Averroës (1983/1998). Averroës' Middle Commentaries on Aristotle's Categories and De Interpretatione. St. Augustine's Press.
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  25. Averroës (1982). The Epistle on the Possibility of Conjunction with the Active Intellect. Distributed by Ktav, Pub. House.
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  26. Averröes (1969). Middle Commentary on Porphyry's Isagoge. Cambridge, Mass.,Mediaeval Academy of America.
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  27. 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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  28. Charles E. Averroës, Aristotle & Butterworth (1986). Averroes' Middle Commentary on Aristotle's Poetics. Monograph Collection (Matt - Pseudo).
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  29. Georges C. Averroës, Paul Anawati, Ghalioungui & Escorial (1986). Medical Manuscripts of Averroes at El-Escorial. Al-Ahram Center for Scientific Translations Available From the U.S. Dept. Of Commerce, National Technical Information Service.
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  30. M. Averroës & Horten (1960). Die Metaphysik des Averroes. Minerva.
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  31. Manuel Averroës, Alonso Alonso & Instituto "Miguel Asín (1947). Teología de Averroës Estudios y Documentos. Consejo Superior de Investigagiones Científicas, Instituto Miguel Asin, Escuelas de Estudios Árabes de Madrid y Granada.
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  32. 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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  33. Ṣādiq Āyīnahʹvand (2006). .
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  34. C. E. B. (1964). Short Commentary on Aristotle's Prior Analytics. Review of Metaphysics 17 (4):623-623.
  35. 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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  36. 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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  37. 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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  38. Jameleddine Ben-Abdeljelil (2005). Ibn Ruschds Philosophie Interkulturell Gelesen. Bautz.
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  39. Emmaline Bexley (2009). Absolute Time Before Newton. Dissertation, The University of Melbourne
    This thesis provides a new analysis of early contributions to the development of the theory of absolute time—the notion that time exists independently of the presence or actions of material bodies and has no material cause. Though popularly attributed to Newton, I argue that this conception of time first appeared in medieval philosophy, as a solution to a peculiar theological problem generated by a widespread misrepresentation of Aristotle. I trace the subsequent evolution of the theory of absolute time through to (...)
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  40. L. Bianchi (1992). Philosophers, Men and Brute Beasts-Notes for History of so-Called Averroist Anthropology. Rinascimento 32:185-201.
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  41. Muhammad Abd Al-Rahman Bisar (1973). Fi Falsafat Ibn Rushd Al-Wujud Wa-Al-Khulud. Dar Al-Kitab Al-Lubnani.
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  42. D. Black (1996). Memory, Individuals, and the Past in Averroes's Psychology. Medieval Philosophy and Theology 5 (2):161-187.
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  43. Kalman Perry Bland (1972). The 'Epistle' on the Possibility of Conjunction by Ibn Rushd with the 'Commentary' of Moses Narboni. Dissertation, Brandeis University
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  44. Michael A. Blaustein (1984). Averroes on the Imagination and the Intellect. Dissertation, Harvard University
    This study describes the theory of the intellect presented by the Spanish Muslim philosopher Averroes . The study differs from previous treatments of this theme first by using all the available sources--the commentaries and related essays by Averroes on Aristotle's De Anima--and second, by approaching the teaching on the intellect as a part of Averroes's view of the soul as a whole. The rarely studied expositions of sensation and imagination are indispensable for understanding the account of the intellect, for they (...)
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  45. David Bloch (2006). Averroes Latinus on Memory. An Aristotelian Approach. Cahiers de l'Institut du Moyen-Âge Grec Et Latin 77:127-146.
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  46. Frank Boggess & Averroes (1964). Averroes' Middle Commentary on Aristotle's Poetics: A Textual Note. Journal of the American Oriental Society 84 (2):170.
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  47. Jean-Baptiste Brenet, Les Possibilités de Jonction: Averroès - Thomas Wylton.
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  48. Jean-Baptiste Brenet (2009). Thomas d'Aquin pense-t-il ? Revue des Sciences Philosophiques Et Théologiques 2:229-250.
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  49. 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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  50. 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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