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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. Rahim Acar (2002). Creation: A Comparative Study Between Avicenna's and Aquinas' Positions. Dissertation, Harvard University
    In this study, I have compared Avicenna's position concerning the nature of creative action and the beginning of the universe to that of Aquinas. As a preliminary, I discussed whether their theories can be examined on the same criteria; and affirmed that they can be because they have similar positions concerning the source of our knowledge of God and its expression. Subsequently, I have discussed whether they have a similar conception of God, to which the differences between their positions regarding (...)
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  3. Peter Adamson (2012). And Theology Before Avicenna. In John Marenbon (ed.), Oxford Handbook of Medieval Philosophy. Oxford University Press. 58.
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  4. 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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  5. 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-.
  6. Peter Adamson (2004). Avicenna And Aristotle. [REVIEW] The Classical Review 54 (2):354-356.
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  7. Yūnus Adyānī (2005). .
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  8. Soheil M. Afnan (1980). Avicenna, His Life and Works. Greenwood Press.
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  9. Rihab Akkawi (1999). Ibn Sina Al-Shaykh Al-Ra Is. Dar Al-Fikr Al- Arabi.
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  10. °abd al-amåir Shams al-dåin & Avicenna (1988). Al-Madhhab Al-Tarbawåi °Inda Ibn Såinåa Min Khilåal Falsafatihi Al-°Amalåiyah. Al-Sharikah Al-°Åalamåiyah Lil-Kitåab.
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  11. Abu Al-Hasan Bahmanyar Ibn Al-Marzuban (1971). Al-Tahsil. Danishgah-I Tihran.
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  12. Bahamanyar Ibn Al-Marzuban (1971). Al-Tahsil. Danishgah-I Tihran.
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  13. Otto Alberts (1901). Der Dichter des in uigurisch–türkischem Dialect geschriebenen Kudatku bilik (1069—70 p. Chr.) ein Schüler des Avicenna. Archiv für Geschichte der Philosophie 14 (3):319-336.
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  14. Boyouk Alizade & Davod Zandi (forthcoming). Avicenna and Mullasadra's Thought About the Perception of Universal Concepts: A Comparative Study. Philosophical Investigations.
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  15. Ömer Mahir Alper (2006). Avicenna on the Ontological Nature of Knowledge and its Categorical Status. Journal of Islamic Philosophy 2 (1):25-35.
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  16. Abbas Mahmud Aqqad (1967). Al-Shaykh Al-Ra is Ibn Sina. Dar Al-Ma Arif.
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  17. Giovanni Arcolani, Gregorio de' Avicenna & Gregori (1506). Ioannis Herculani Expositio in Primam Fen Quarti Canonis Auicenne. Per Gregorium de Gregorijs.
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  18. A. K. Arends & Abu Raihon Berunii Nomidagi Sharqshunoslik Instituti (1956). Portret Ibn Siny.
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  19. Malik Ashfāq (2011). .
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  20. M. S. Asimov (1981). Avicenna in the History of World Culture. Russian Studies in Philosophy 19 (4):54-69.
    The history of philosophy must identify in each system the determining motifs, the genuine crystallizations present throughout the entire system, and separate them from proofs, justifications, and dialogues, from their presentations by philosophers, to the degree that the latter were conscious of them. It must separate the silently advancing mole of genuine philosophical knowledge from the wordy, exoteric, phenomenological, multiformed consciousness of the subject, that consciousness which is the receptacle and motivating force of these reasonings.
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  21. George N. Atiyeh (1954). Avicenna's Conception of Miracles.
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  22. Avicenna (2009). The Physics of the Healing: A Parallel English-Arabic Text.
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  23. Avicenna (2004). .
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  24. 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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  25. Avicenna (1971). Avicenna's Treatise on Logic. The Hague,Nijhoff.
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  26. 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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  27. Avicenna (1951). Avicenna on Theology. [Translated by] Arthur J. Arberry. Murray.
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  28. Abdul Avicenna, India) Hameed & Pakistan) Institute of History of Medicine and Medical Research Delhi (1983). Avicenna's Tract on Cardiac Drugs and Essays on Arab Cardiotherapy = [Risalah Al-Adwiyah Al-Qalbiyah]. Hamdard Foundation Press.
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  29. Fazlur Avicenna & Rahman (1949). Avicenna's Psychology Critically Edited with an English Translation and Commentary.
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  30. Hasan Avicenna & Malikshahi (1984). Tarjumah Va Sharh-I Isharat Va Tanbihat-I Ibn Sina. Surush.
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  31. Ismail M. Avicenna & Dahiyat (1974). Avicenna's Commentary on the Poetics of Aristotle a Critical Study with an Annotated Translation of the Text. Monograph Collection (Matt - Pseudo).
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  32. J. Avicenna & Arberry (1951). Avicenna on Theology. J. Murray.
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  33. M. S. Avicenna & Asimov (1980). Izbrannye Filosofskie Proizvedeniia. "Nauka".
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  34. L. Ayd N. Say, Avicenna & Türk Tarih Kurumu (1984). Ibn Sîn' Dogumunun Bininci y L Armagan. Türk Tarih Kurumu.
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  35. D. A. Azonzod (2005). Bessmertie: 1025-Letii͡u Abuali Ibn Sino Posvi͡ashchaetsi͡a. Ėjod.
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  36. Allan Bäck (2013). Avicenna's Theory of Supposition. Vivarium 51 (1-4):81-115.
  37. 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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  38. Allan Bäck (2005). Imagination in Avicenna and Kant. Tópicos 29:101-130.
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  39. Allan Bäck (1987). Avicenna on Existence. Journal of the History of Philosophy 25 (3):351-367.
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  40. Allen Bäck (1992). Avicenna's Conception of the Modalities. Vivarium 30 (2):217-255.
  41. 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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  42. J. D. Bastable (1952). Avicenna on Theology. Philosophical Studies 2:153-154.
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  43. 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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  44. Catarina C. M. M. Beldeo (2007). Chance and Determinism in Avicenna and Averroes. Brill.
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  45. Catarina Belo (2013). Avicenna. By Jon McGinnis. [REVIEW] Journal of Islamic Studies 24 (3):361-363.
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  46. 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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  47. Marienza Benedetto (2010). Nuovi studi su Avicenna e la sua posterità. Quaestio 10 (1):335-348.
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  48. Amos Bertolacci (2007). Avicenna and Averroes on the Proof of God's Existence and the Subject-Matter of Metaphysics. Medioevo 32:61-97.
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  49. Amos Bertolacci (2006). The Reception of Aristotle's Metaphysics in Avicenna's Kitāb Al-Šifāơ: A Milestone of Western Metaphysical Thought. Brill.
    The systematic comparison of Avicenna’s Ilāhiyyāt of the Šifā' with Aristotle’s Metaphysics , accomplished for the first time in the present volume, provides a detailed account of Avicenna’s reworking of the epistemological profile and contents of the Metaphysics and a comprehensive investigation of this latter’s transmission in pre-Avicennian Greek and Arabic philosophy.
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  50. Amos Bertolacci (2005). Ammonius and Al-Fārābī: The Sources of Avicenna's Concept of Metaphysics. Quaestio 5 (1):287-305.
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1 — 50 / 286