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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 (2012). And Theology Before Avicenna. In John Marenbon (ed.), Oxford Handbook of Medieval Philosophy. Oxford University Press. 58.
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  3. 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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  4. 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-.
  5. Peter Adamson (2004). Avicenna And Aristotle. [REVIEW] The Classical Review 54 (2):354-356.
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  6. Yūnus Adyānī (2005). .
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  7. Soheil M. Afnan (1980). Avicenna, His Life and Works. Greenwood Press.
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  8. 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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  9. 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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  10. 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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  11. Malik Ashfāq (2011). .
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  12. 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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  13. Avicenna (2009). The Physics of the Healing: A Parallel English-Arabic Text.
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  14. Avicenna (2004). .
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  15. 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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  16. Avicenna (1971). Avicenna's Treatise on Logic. The Hague,Nijhoff.
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  17. 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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  18. D. A. Azonzod (2005). Bessmertie: 1025-Letii͡u Abuali Ibn Sino Posvi͡ashchaetsi͡a. Ėjod.
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  19. Allan Bäck (2013). Avicenna's Theory of Supposition. Vivarium 51 (1-4):81-115.
  20. 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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  21. Allan Bäck (1987). Avicenna on Existence. Journal of the History of Philosophy 25 (3):351-367.
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  22. Allen Bäck (1992). Avicenna's Conception of the Modalities. Vivarium 30 (2):217-255.
  23. 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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  24. J. D. Bastable (1952). Avicenna on Theology. Philosophical Studies 2:153-154.
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  25. 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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  26. Catarina C. M. M. Beldeo (2007). Chance and Determinism in Avicenna and Averroes. Brill.
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  27. 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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  28. Marienza Benedetto (2010). Nuovi studi su Avicenna e la sua posterità. Quaestio 10 (1):335-348.
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  29. 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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  30. 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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  31. Amos Bertolacci (2005). Ammonius and Al-Fārābī: The Sources of Avicenna's Concept of Metaphysics. Quaestio 5 (1):287-305.
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  32. Amos Bertolacci (2002). The Doctrine of Material and Formal Causality in the «Ilāhiyyāt» of Avicenna's «Kitāb Al-Šifā'». Quaestio 2 (1):125-154.
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  33. 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.
    The autobiography witnesses a significant evolution in Avicenna's approach to Aristotle's Metaphysics during the years of his education. It clearly shows that, at a certain point of his philosophical training, Avicenna faced the entire text of the Metaphysics , was puzzled by its extent and complexity, and found in a treatise by al-Fārābī a guide for its understanding. But, albeit less perspicuously, the autobiography also suggests that this was not Avicenna's first encounter with the Metaphysics . Avicenna dealt with Aristotle's (...)
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  34. Deborah Black (1994). Allegory and Philosophy in Avicenna , with a Translation of the “Book of the Prophet Muḥammad's Ascent to Heaven.”. [REVIEW] Speculum 69 (3):796-798.
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  35. Deborah L. Black (1997). Avicenna on the Ontological and Epistemic Status of Fictional Beings. Documenti E Studi Sulla Tradizione Filosofica Medievale 8:425-453.
    L'A. presenta un'analisi della Lettera sull'anima, in cui Avicenna affronta il tema delle idee di esseri fittizi, come la fenice, ed in particolare la permanenza di tali idee nell'anima dopo la sua separazione dal corpo. Nella parte centrale dello studio l'A. esamina il rapporto fra la risposta avicenniana al problema ed alcuni elementi dottrinali caratterizzanti il pensiero del filosofo: il tema degli universali, della quidditas, o natura comune, e la distinzione fra essenza ed esistenza.
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  36. Deborah L. Black (1994). Avicenna (Review). Journal of the History of Philosophy 32 (4):665-667.
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  37. Deborah L. Black (1993). Estimation ( Wahm) in Avicenna: The Logical and Psychological Dimensions. Dialogue 32 (02):219-.
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  38. A. M. Bogoutdinov (1950). A Notable Philosophical Production of the Tadjik People: Ibn-Sina's Donish-Nameh. Philosophy and Phenomenological Research 11 (1):25-39.
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  39. Rosa Kuhne Brabant (1985). El Sirr sina'at al-tibb de Abu bakr Mauhammad b. Zakariyya'al-Razi, III, Estudio. Al-Qantara: Revista de Estudios Árabes 6 (1):369-396.
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  40. Daniel Bučan (2012). Avicenna I Problem Bitka. Kako Je Viđen U Islamu I Arapskom Jeziku. Filozofska Istrazivanja 32 (1):49-61.
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  41. Francisco J. Romero Carrasquillo (2011). An Abstractionist Correction of Avicenna's Theory of Intentionality in the Early Averroes. Acta Philosophica 20 (2):405 - 420.
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  42. 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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  43. Francis J. Catania (1988). Knowing the Unknowable God: Ibn-Sina, Maimonides, Aquinas. By David B. Burrell. Modern Schoolman 65 (2):131-132.
  44. Joseph F. Collins (1944). Intentionality in the Philosophy of Avicenna. Modern Schoolman 21 (4):204-215.
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  45. Brian Copenhaver (2009). Ten Arguments in Search of a Philosopher: Averroes and Aquinas in Ficino's Platonic Theology. Vivarium 47 (4):444-479.
    In book 15 of his Platonic Theology on the Immortality of the Soul , Marsilio Ficino names Averroes and the Averroists as his opponents, though he does not say which particular Averroists he has in mind. The key position that Ficino attributes to Averroes—that the Intellect is not the substantial form of the body—is not one that Averroes holds explicitly, though he does claim explicitly that the Intellect is not a body or a power in a body. Ficino's account of (...)
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  46. Henry Corbin (1960). Avicenna and the Visionary Recital. [New York]Pantheon Books.
    The cycle of Avicennan recitals.--Translation of the Persian commentary on the recital of Ḥayy ibn Yaqẓān.
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  47. Therese Scarpelli Cory (2012). Some Thoughts on Transcendence and the Vetula. Comparative Philosophy 3 (2):19-28.
  48. Antoine Côté (2014). Siger, Avicenna, and Albert the Great on Universals and Natures. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 17 (1):99-122.
    This paper examines Siger of Brabant’s doctrine of universals in light of Siger’s critical discussion of two highly influential philosophers on the issue of universals in the Middle Ages, Avicenna and Albert the Great. Although Siger unequivocally rejects Albert’s views on universals – rightly so, given Albert’s commitment to a rather robust form of realism –, he is far less hostile to Avicenna’s ideas on the subject than he is to Albert’s. The paper examines Siger’s contrasting attitudes to both authors, (...)
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  49. José Ángel García Cuadrado (2003). La distinción nombre-verbo en los comentarios al Perihermeneias de Alfarabi y Averroes. Revista Española de Filosofía Medieval 10:157-172.
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  50. Francis A. Cunningham (1974). Averroes Vs. Avicenna on Being. New Scholasticism 48 (2):185-218.
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