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  1. Rahim Acar (2005). Talking About God and Talking About Creation: Avicenna's and Thomas Aquinas' Positions. Brill.
    This study compares Avicenna's and Thomas Aquinas' conceptions of God, theological language, the nature of creative action and the beginning of the universe.
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  2. Peter Adamson (2005). On Knowledge of Particulars. Proceedings of the Aristotelian Society 105 (3):273–294.
    Avicenna's notorious claim that God knows particulars only 'in a universal way' is argued to have its roots in Aristotelian epistemology, and especially in the "Posterior Analytics". According to Avicenna and Aristotle as understood by Avicenna, there is in fact no such thing as 'knowledge' of particulars, at least not as such. Rather, a particular can only be known by subsuming it under a universal. Thus Avicenna turns out to be committed to a much more surprising epistemological thesis: even humans (...)
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  3. Peter Adamson (2004). Avicenna and Aristotle R. Wisnovsky: Avicenna's Metaphysics in Context . Pp. XII + 305. London: Duckworth, 2003. Cased, £50. Isbn: 0-7156-3221-. [REVIEW] The Classical Review 54 (02):354-.
  4. Yūnus Adyānī (2005). .
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  5. Soheil M. Afnan (1980). Avicenna, His Life and Works. Greenwood Press.
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  6. Malik Ashfāq (2011). .
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  7. Avicenna (2009). The Physics of the Healing: A Parallel English-Arabic Text.
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  8. Avicenna (2004). The Metaphysics of the Healing: A Parallel English-Arabic Text = Al-Ilahīyāt Min Al-Shifāʼ. Brigham Young University Press.
    Avicenna, the most influential of Islamic philosophers, produced The Healing as his magnum opus on his religious and political philosophy. Now translated by Michael Marmura, The Metaphysics is the climactic conclusion to this towering work. Through Marmura’s skill as a translator and his extensive annotations, Avicenna’s touchstone of Islamic philosophy is more accessible than ever before. In The Metaphysics , Avicenna examines the idea of existence, and his investigation into the cause of all things leads him to a meditation on (...)
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  9. Avicenna (2004). .
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  10. Avicenna (1971). Avicenna's Treatise on Logic. The Hague,Nijhoff.
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  11. Avicenna (1952/1981). Avicenna's Psychology: An English Translation of Kitāb Al-Najāt, Book Ii, Chapter Vi, with Historico-Philosophical Notes and Textual Improvements on the Cairo Edition. Hyperion Press.
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  12. D. A. Azonzod (2005). Bessmertie: 1025-Letii͡u Abuali Ibn Sino Posvi͡ashchaetsi͡a. Ėjod.
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  13. Allan Bäck (2013). Avicenna's Theory of Supposition. Vivarium 51 (1-4):81-115.
  14. Allan Back (2011). Avicennas Hermeneutics. Vivarium 49 (1-3):9-25.
    Like Plato, Aristotle uses dialectic to interpret and analyze ordinary discourse as well as to ascend to the first principles of philosophy and science. At the same time he says that it is intellect ( noûs ) that apprehends the first principle. With al-Fārābī and Avicenna (Ibn Sīnā), dialectic becomes relegated to dealing with ordinary language. For them demonstration in an ideal language from principles apprehended by the intellect suffices for the philosopher.
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  15. Allen Bäck (1992). Avicenna's Conception of the Modalities. Vivarium 30 (2):217-255.
  16. Raja Bahlul (2009). Avicenna and the Problem of Universals. Philosophy and Theology 21 (1/2):3-25.
    The main object of this paper is to clarify and evaluate Avicenna’s view of universals, in light of some modern and contemporarydiscussions. According to Avicenna, universality is a contingent attribute of entities that are in themselves neither universal norparticular. An account of universality as a contingent attribute is offered which clarifies and gives additional support to Avicenna’sview. Nevertheless, it will be argued that Avicenna, through his use of such terms as “nature” and “quiddity,” faces the same problemswhich he attributes to (...)
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  17. Nevzat Bayhan, Mehmet Mazak, Nevzat Özkaya & Raşit Küçük (eds.) (2008). Uluslararası İbn Sînâ Sempozyumu: Bildiriler: 22-24 Mayıs 2008, İstanbul = International Ibn Sina Symposium Papers: May 22-24, 2008, Istanbul. [REVIEW] İstanbul Büyükşehir Belediyesi Kültür A.Ş. Yayınları.
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  18. Catarina C. M. M. Beldeo (2007). Chance and Determinism in Avicenna and Averroes. Brill.
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  19. Catarina C. M. De M. Belo (2007). Chance and Determinism in Avicenna and Averroes. Brill.
    This book addresses the issue of determinism in Avicenna and Averroes through an analysis of their views on chance, matter and divine providence.
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  20. Amos Bertolacci (2006). The Reception of Aristotle's Metaphysics in Avicenna's Kitāb Al-Šifāơ: A Milestone of Western Metaphysical Thought. Brill.
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  21. Amos Bertolacci (2001). From Al-Kindi to Al-Farabi: Avicenna's Progressive Knowledge of Aristotle's Metaphysics According to His Autobiography. Arabic Sciences and Philosophy 11 (2):257-295.
  22. Kevin J. Caster (1996). The Distinction Between Being and Essence According to Boethius, Avicenna, and William of Auvergne. Modern Schoolman 73 (4):309-332.
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  23. Francis J. Catania (1988). Knowing the Unknowable God: Ibn-Sina, Maimonides, Aquinas. By David B. Burrell. Modern Schoolman 65 (2):131-132.
  24. Brian Copenhaver (2009). Ten Arguments in Search of a Philosopher: Averroes and Aquinas in Ficino's Platonic Theology. Vivarium 47 (4):444-479.
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  25. Therese Scarpelli Cory (2012). Some Thoughts on Transcendence and the Vetula. Comparative Philosophy 3 (2):19-28.
  26. Herbert A. Davidson (1992). Al-Farabi, Avicenna, & Averroes on Intellect. Oxford University Press.
  27. Daniel D. De Haan (forthcoming). A Mereological Construal of the Primary Notions Being and Thing in Avicenna and Aquinas in Advance. American Catholic Philosophical Quarterly.
    This study has two goals: first, to show that Avicenna’s account of being and thing significantly influenced Aquinas’s doctrine of the primary notions; second, to establish the value of adopting a mereological construal of these primary notions in the metaphysics of Avicenna and Aquinas. I begin with an explication of the mereological construal of the primary notions that casts these notions in terms of wholes and parts. Being and thing refer to the same entitative whole and have the same extension, (...)
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  28. Eqbal Farhat (2006). Avicenna: The Biography of the Iranian Physician, Philosopher, Mathematician, Astronomer, Belletrist and Poet of Genius.
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  29. Pirooz Fatoorchi (2008). Avicenna on the Human Self‐Consciousness. In Mehmet Mazak & Nevzat Ozkaya (eds.), International Ibn Sina Symposium Papers (vol.2). FSF Printing House.
    In recent years, philosophers have shown a rapidly increasing interest in the problem of consciousness and it is arguably the central issue in current interdisciplinary discussions about the mind. Any convincing theory of consciousness has to account for the perplexing aspects of human self-consciousness. This paper deals with Ibn Sina’s view on the human self-consciousness with special reference to his well-known “Flying Man” thought experiment. In a brief comparative discussion, we will consider some of the parallels between Ibn Sina’s account (...)
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  30. Hector Ferreiro (2007). La Absolutización de la Esencia Como Axioma Fundamental de la Metafísica Tomista. Patristica Et Mediaevalia 28:83-97.
    Few theses characterize more especifically the metaphysics of Aquinas than the thesis of the real distinction between being and essence, the thesis of being as the act of the essence, the thesis of the ontological contingency of the universe and the conception of the cause of the existence of things as subsistent being. The aim of the present work is to prove that these theses, as well as others derived from them, like the claim of the identity of essence and (...)
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  31. Peter Furlong (2009). The Latin Avicenna and Aquinas on the Relationship Between God and the Subject of Metaphysics. Proceedings of the American Catholic Philosophical Association 83:129-140.
    This paper examines and compares the ways in which the Latin Avicenna, that is the Persian thinker’s work as known in Latin translation to medieval Christianthinkers, and Aquinas alter Aristotle’s conception of the breadth and scope of the subject of metaphysics. These two medieval philosophers inherited the problem that Aristotle posed in the Metaphysics concerning the relationship between the study of being as being and the natural study of God. Both thinkers reject the idea that God is the subject of (...)
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  32. A. M. Goichon (1969). The Philosophy of Avicenna and its Influence on Medieval Europe. Delhi, Motilal Banarsidass.
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  33. Lenn Evan Goodman (2006). Avicenna. Cornell University.
    the philosophers in the West, none, perhaps, is better known by name and less familiar in actual content of his ideas than the medieval Muslim philosopher, physician, minister and naturalist Abu Ali Ibn Sina, known since the days of the scholastics as Avicenna. In this book the author, himself a philosopher, and long known for his studies of Arabic thought, presents a factual account of Avicenna's philosophy. Setting the thinker in the context of his often turbulent times and tracing the (...)
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  34. Dimitri Gutas (1988). Avicenna and the Aristotelian Tradition: Introduction to Reading Avicenna's Philosophical Works. E.J. Brill.
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  35. Oliver Gutman (1997). On the Fringes of the Corpus Aristotelicum: The Pseudo-Avicenna Liber Celi Et Mundi. Early Science and Medicine 2 (2):109-128.
  36. Ḥasan Ḥasanʹzādah Āmulī (uuuu). .
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  37. Dag Nikolaus Hasse (2000). Avicenna's De Anima in the Latin West: The Formation of a Peripatetic Philosophy of the Soul 1160-1300. The Warburg Institute.
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  38. Dag Nikolaus Hasse & Amos Bertolacci (eds.) (2011). The Arabic, Hebrew and Latin Reception of Avicenna's "Metaphysics". De Gruyter.
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  39. Abdurrazzaq Heamifar (2008). Ibn Sina on Perception. Proceedings of the Xxii World Congress of Philosophy 53:77-84.
    The division of the soul and its perceptions are of the most important problems that attracted Ibn Sina`s interest. Ibn Sina held that there are three kinds of the soul: vegeterian, animal, and rational soul, among which only the rational one is immaterial. The main reason of its immateriality is its perception of the inteligibles. Other perceptions are somehow immaterial, that is, perception at the stage of the sense is not abstracted from the mater and its appendixes and at the (...)
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  40. R. E. Houser (2011). Aristotle and Two Medieval Aristotelians on the Nature of God. International Philosophical Quarterly 51 (203):355 - 375.
    Thomas of Aquino, from the time he wrote his commentary on the ’Sentences’ through writing the ’Summa of Theology’, recognized how far beyond Aristotle’s was the rational theology of Avicenna. After perfecting his approach to proving the existence of God in the "five ways," Aquinas further developed Avicenna’s organization for treating God’s nature by simplifying Avicenna’s often convoluted thought and added his own developments in content and order. In sum, Aquinas’s treatment of God’s nature depends closely upon Avicenna’s treatment of (...)
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  41. Shams Constantine Inati (1996). Ibn Sīnā and Mysticism: Remarks and Admonitions, Part Four. Kegan Paul International.
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  42. Muḥammad Isfarāyīnī (2004). .
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  43. Alfred L. Ivry (1997). Alfarabi, Avicenna, and Averroes, on Intellect. International Studies in Philosophy 29 (2):124-125.
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  44. Jules L. Janssens (1999). An Annotated Bibliography on Ibn Sīnā: First Supplement (1990-1994). Fédération Internationale des Instituts d'études Médiévales.
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  45. Jules L. Janssens (1991). An Annotated Bibliography of Ibn Sînâ (1970-1989) Including Arabic and Persian Publications and Turkish and Russian References. [REVIEW] Leuven University Press.
    Chapter I Works-Editions and Translations (and Related Studies) A. MAJOR PHILOSOPHICAL ...
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  46. Jules L. Janssens & D. De Smet (eds.) (2002). Avicenna and His Heritage: Acts of the International Colloquium Leuven-Louvain-La-Neuve, September 8-September 11, 1999. Leuven University Press.
    ... Avicenne et Fismaelisme sont comme'eau et le feu. On se souviendra du fameux passage de son autobiographie ou le philosophe coupe court avec toutes les ...
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  47. Aisha Khan (2006). Avicenna (Ibn Sina): Muslim Physician and Philosopher of the Eleventh Century. Rosen Pub. Group.
    Prince of philosophers -- The emergence of Islam -- Boy genius -- Court physician -- A traveling philosopher -- Death of an intellectual -- A lasting legacy.
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  48. Rāmīn Khānbigī (2010). Ibn Sīnā: Avicenna: A Comprehensive Bibliography. Iran University Press.
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  49. 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.
  50. Tiana Koutzarova (2009). Das Transzendentale Bei Ibn Sīnā: Zur Metaphysik Als Wissenschaft Erster Begriffs- Und Urteilsprinzipien. Brill.
    This book provides the first systematic reconstruction of Ibn S n s concept of metaphysics, and, given the considerable influence his achievement had on the Islamic tradition as well as on scholastic philosophers, it is relevant to the ...
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