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  1. Shukri B. Abed (1991). Philosophy and Science in the Islamic World. Philosophia 21 (1-2):119-126.
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  2. Philippe Abgrall (2002). A Contribution by Al-Quhi to Geometrical Analysis. Arabic Sciences and Philosophy 12 (1):53-89.
    The development of geometrical analysis in the 10th century was partly inspired by the reception of the works of Apollonius, which Arab mathematicians translated as early as the preceding century. Al-Quhi contributed to this development by writing several collections of problems dealing with Apollonian themes and solved by the method of analysis; however, it seems that they do not all occupy the same place in his work. The author gives here the edition, translation, and mathematical commentary of a short work, (...)
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  3. Peter Adamson (2006). Al-Kind=I. Oup Usa.
    The first book in the Great Medieval Thinkers series to focus on an Islamic philosopher. It offers a brief, accessible introduction to the thought of the philosopher al -Kindi . His works, though brief, are of great historical importance. Al-Kindi was the first philosopher of the Islamic world. Peter Adamson will survey what is known of al-Kindi's life, examine his thought on a wide range of topics, and consider the relationship of al-Kindi's work to his Greek sources.
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  4. Peter Adamson (2000). Two Early Arabic Doxographies on the Soul. Modern Schoolman 77 (2):105-125.
  5. Peter Adamson & Peter E. Pormann (2009). Aristotle's Categories and the Soul : An Annotated Translation of Al-Kindī's That There Are Separate Substances. In Maha Elkaisy-Friemuth & John M. Dillon (eds.), The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill.
  6. Peter Adamson & Richard C. Taylor (eds.) (2005). The Cambridge Companion to Arabic Philosophy. Cambridge University Press.
    Philosophy written in Arabic and in the Islamic world represents one of the great traditions of Western philosophy. Inspired by Greek philosophical works and the indigenous ideas of Islamic theology, Arabic philosophers from the ninth century onwards put forward ideas of great philosophical and historical importance. This collection of essays, by some of the leading scholars in Arabic philosophy, provides an introduction to the field by way of chapters devoted to individual thinkers (such as al-Farabi, Avicenna and Averroes) or groups, (...)
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  7. M. O. Adeniyi (2004). An Islamic Approach to the Sustainability of Democracy. Sophia 43 (2):95-103.
    The contemporary viewpoint of many scholars is that politics and religion are two parallel discourses which never meet; or that religion is a personal matter which should not be injected into politics. Their argument for taking this stand is that the two are incongruent and therefore, it is better these are left apart. But religion is associated with morals, truthfulness, honesty and a host of moral virtues all of which are mere playthings in the hands of so-called politicians, the consequence (...)
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  8. Macksood Aftab (2005). Averroes. Journal of Islamic Philosophy 1 (1):127-128.
  9. Rumee Ahmed (2011). The Lash is Mightier Than the Sword1: Torture and Citizenry in Medieval Muslim Jurisprudence. Journal of Religious Ethics 39 (4):606-612.
    Medieval Muslim scholars unequivocally prohibited the torture of prisoners of war out of a concern for maintaining theoretical constructs about the boundaries of the Muslim and non-Muslim communities. Muslim scholars worried that the torturing prisoners of war would compromise values and ideals predicated on such constructs, and that the demands of citizenship trumped any benefit to the Muslim community that might accrue from torture.
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  10. Imran Aijaz (2007). Belief, Providence and Eschatology: Some Philosophical Problems in Islamic Theism. Philosophy Compass 3 (1):231-253.
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  11. Suzanne Conklin Akbari (2012). The Other's Images : Christian Iconoclasm and the Charge of Muslim Idolatry in Medieval Europe. In Anja Eisenbeiss & Lieselotte E. Saurma-Jeltsch (eds.), Images of Otherness in Medieval and Early Modern Times: Exclusion, Inclusion and Assimilation. Deutscher Kunstverlag.
  12. Syed Muhammad Naquib Al-Attas (2005). Islamic Philosophy. Journal of Islamic Philosophy 1 (1):11-43.
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  13. Ahmad Y. Al-hassan (2009). An Eighth Century Arabic Treatise on the Colouring of Glass: Kitāb Al-Durra Al-Maknūna (the Book of the Hidden Pearl) of Jābir Ibn Ayyān (C. 721–C. 815). [REVIEW] Arabic Sciences and Philosophy 19 (1):121-156.
    This paper examines the history of glass colouring. It reviews Kitna of Jayybir as a philosopher and chemist. The art of lustre-painting on glass originated in Syria during the Umayyad Caliphate in the eighth century and was soon practised in the neighbouring area. The paper reviews Arabic literature that deals with the colouring of glass until the 13th century, and with pre-Islamic and Latin books of recipes that deal with glass colouring. Recipes for cast coloured glass are very few and (...)
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  14. Mashhad Al-ʻAllāf (2003). The Essence of Islamic Philosophy. M. Al-Allaf.
    This book attempts to gain a new insight into the world of Philosophy.
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  15. André Allard (1991). The Arabic Origins and Development of Latin Algorisms in the Twelfth Century. Arabic Sciences and Philosophy 1 (02):233-.
    In the absence of the Arabic text of al-Khw's Arithmetic (ca. 825), which has not yet been found, the oldest Latin adaptations from the twelfth century are the only evidence documenting the genesis and the first spreading of a decimal arithmetic that uses nine figures and zero, i.e. the Indian reckoning known in the Middle Ages as algorismus. This paper studies these texts, their content, their sources, and identifies their authors and the milieus in which they were written.
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  16. Manuel Alonso Alonso (1947). Teología De Averroës. Madrid, Consejo Superior De Investigaciones Científicas, Instituto "Miguel Asín," Escuelas De Estudios Arabes De Madrid y Granada.
  17. Ilyas Altuner (2012). An Inquiry Concerning Alghazali’s Manner of Approach to Philosophy. Igdir University Journal of Social Sciences (1):47-60.
    Although the first thing coming to mind when called Alghazali is theologian celebrated for criticism of philosophy, we only will not mention his critical thinking. It can be thought that this famous thinker of Islamic world has purely attempted to criticism of metaphysics but in our opinion this is not exactly true. With reference to traditional commentaries on Alghazali is not quite well, we desire to try in order to show a reliable approach. In this paper we will argue whether (...)
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  18. Ahmed Alwishah & David Sanson (2009). The Early Arabic Liar: The Liar Paradox in the Islamic World From the Mid-Ninth to the Mid-Thirteenth Centuries Ce. Vivarium (1):97-127.
    We describe the earliest occurrences of the Liar Paradox in the Arabic tradition. e early Mutakallimūn claim the Liar Sentence is both true and false; they also associate the Liar with problems concerning plural subjects, which is somewhat puzzling. Abharī (1200-1265) ascribes an unsatisfiable truth condition to the Liar Sentence—as he puts it, its being true is the conjunction of its being true and false—and so concludes that the sentence is not true. Tūsī (1201-1274) argues that self-referential sentences, like the (...)
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  19. Mehdi Aminrazavi, Mysticism in Arabic and Islamic Philosophy. Stanford Encyclopedia of Philosophy.
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  20. Aristotle (2011). Die Nikomachische Ethik des Aristoteles in Arabischer Übersetzung. Harrassowitz.
    T. 1. Wortschatz -- T. 2. Überlieferung, Textkritik, Grammatik.
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  21. Rüdiger Arnzen (2002). Ausgewählte Literatur in »westlichen« Sprachen für das Studium der mittelalterlichen Philosophie in arabischer und persischer Sprache. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):125-178.
  22. Averroes, Philosophy and Theology of Averroes, the (Tractata).
  23. Averroës (1959). Kitāb Faṣl Al-Maqāl. Leiden, E. J. Brill.
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  24. L. K. B. (1958). Historia de la Filosofía Espanola. Review of Metaphysics 11 (4):693-693.
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  25. Carol L. Bargeron (2008). On Ghazālīan Epistemology: A Theory. Journal of Islamic Philosophy 4:51-68.
    This work examines, through al-Munqidh, the ways and reasons of al-Ghazālī’s association with skepticism. Was he a skeptic on a Humean model, what was his approach to human knowledge, and what is the nature of al-Ghazālī’s critique of rational knowledge?
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  26. Cecilia Martini Bonadeo (2007). The Arabic Aristotle in the 10th Century Bagdad: The Case of Yaiya Ibn 'Adi's Commentary on Metaph. Alpha Elatton. Veritas 52 (3):7-20.
    In this study, we want to show, through the analysis of a Christian author of the 10th. century, how commentaries on the works of Aristotle were continuously made, from the Greek commentators until Averroes. Taking as an example some texts of the Metaphysics, we can see that, even without direct contact with the original Greek version, several translations, both from the Greek and the Syriac, were compared by the author. In those cases, it was not only a translation, but also (...)
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  27. Charles Burnett (2004). The Translation of Arabic Works on Logic Into Latin in the Middle Ages and the Renaissance. In Dov M. Gabbay, John Woods & Akihiro Kanamori (eds.), Handbook of the History of Logic. Elsevier. 1--597.
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  28. L. M. De Rijk (1973). An Unknown Arab Solirce of the Well-Known. Vivarium 11 (1):105-107.
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  29. Thérèse-Anne Druart (1993). The Poetics of Alfarabi and Avicenna. Review of Metaphysics 46 (3):622-623.
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  30. Thérèse-Anne Druart (1992). An Annotated Bibliography on Ibn Sina (1970-1989). Review of Metaphysics 46 (1):162-162.
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  31. Thérèse‐Anne Druart (1996). Al-Razi's Conception of the Soul: Psychological Background to His Ethics. Medieval Philosophy and Theology 5 (2):245-63.
  32. Ali El-Konaissi (2000). What is the Share of Philosophy in the Educational Curriculum, If There is, of the Monasteries of the Egyptian West Desert in the Beginning of Middle Ages? Communication and Cognition. Monographies 33 (3-4):227-235.
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  33. Pirooz Fatoorchi (2013). On Intellectual Skepticism: A Selection of Skeptical Arguments and Ṭūsī's Criticisms, with Some Comparative Notes. Philosophy East and West 63 (2):213-250.
    This essay deals with a selected part of an epistemological controversy provided by Tūsī in response to the skeptical arguments reported by Rāzī that is related to what might be called "intellectual skepticism," or skepticism regarding the judgments of the intellect, particularly in connection with self-evident principles. It will be shown that Rāzī has cited and exposed a position that seems to be no less than a medieval version of empiricism. Tūsī, in contrast, has presented us with a position that (...)
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  34. John V. Flynn (1948). The Philosophy of Alfarabi and Its Influence on Medieval Thought. Thought 23 (4):745-746.
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  35. Dov M. Gabbay, John Woods & Akihiro Kanamori (eds.) (2004). Handbook of the History of Logic. Elsevier.
    Greek, Indian and Arabic Logic marks the initial appearance of the multi-volume Handbook of the History of Logic. Additional volumes will be published when ready, rather than in strict chronological order. Soon to appear are The Rise of Modern Logic: From Leibniz to Frege. Also in preparation are Logic From Russell to Gödel, The Emergence of Classical Logic, Logic and the Modalities in the Twentieth Century, and The Many-Valued and Non-Monotonic Turn in Logic. Further volumes will follow, including Mediaeval and (...)
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  36. Francesco Gabrieli (1963). Greek Into Arabic: Essays on Islamic Philosophy (Review). Journal of the History of Philosophy 1 (1):109-110.
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  37. Florian Hamann (2005). Koran Und Konziliarismus. Anmerkungen Zum Verhältnis Von Heymericus de Campo Und Nikolaus Von Kues. Vivarium 43 (2):275-291.
    This paper deals with the relation between Nicholas of Cusa and the Dutch philosopher Heymericus de Campo. Nicholas is celebrated for his rather positive attitude towards Islam. In De pace fidei (1453) he presents the vision of una religio in rituum varietate and in his Cribratio Alkorani (1460/61) Nicholas tries to prove Christian dogmas on the basis of the Koran. This idea he had discussed with his Dutch friend several decades earlier. In his Disputatio de potestate ecclesiastica (1433/34) Heymeric scrutinizes (...)
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  38. H. Chad Hillier, Ibn Rushd. Internet Encyclopedia of Philosophy.
  39. R. E. Houser (2012). Why the Christian Magistri Turned to Arabic and Jewish Falāsifa: Aquinas and Avicenna. Proceedings of the American Catholic Philosophical Association 86:33-51.
    Here, I should like to tell a story, beginning with how the works of Aristotelian philosophy came to exist in Latin translations, then moving to the project of transforming Christian theology into an Aristotelian “science.” After that, I would like to look a bit more closely at the case of Br. Thomas of Aquino and his dependence upon the Muslim philosopher Ibn Sīnā . Finally, I shall end by drawing some wider conclusions based upon this important example.
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  40. Pamela M. Huby (1975). Islamic Philosophy and the Classical Tradition. Essays Presented to Richard Walzer on His Seventieth Birthday. Pp. Viii+549. London: Luzac (for Cassirer, Oxford), 1973. Cloth, £11. [REVIEW] The Classical Review 25 (02):318-.
  41. Alfred L. Ivry (1989). Averroes and the Metaphysics of Causation. International Studies in Philosophy 21 (3):127-128.
  42. Mehmet Karabela (2012). The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam (Review). Philosophy East and West 62 (4):605-608.
  43. Anthony Kenny (2007). Medieval Philosophy: A New History of Western Philosophy, Volume 2. Oup Oxford.
    Sir Anthony Kenny continues his magisterial new history of Western philosophy with a fascinating guide through more than a millennium of thought from 400 AD onwards, charting the story of philosophy from the founders of Christian and Islamic thought through to the Renaissance. The middle ages saw a great flourishing of philosophy, and the intellectual endeavour of the era reaches its climax in the thirteenth and fourteenth centuries, with the systems of the great schoolmen such as Thomas Aquinas and John (...)
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  44. Olga Lizzini (2003). Wuğūd-Mawğūd/Existence-Existent in Avicenna. A Key Ontological Notion of Arabic Philosophy. Quaestio 3 (1):111-138.
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  45. Cecilia Cintra Cavaleiro de Macedo (2007). Neoplatonismo e Aristotelismo no hilemorfismo universal de IBN Gabirol (AVICEBRON). Veritas 52 (3).
    This article discusses neoplatonic and aristotelian presence in Ibn Gabirol metaphysics. With this aim, Plotinus and Gabirol’s are confronted in some of the main points, where the resemblance had already been pointed: the First Principle, the intermediary between God and the world and the universal matter. Once the differences between the approaches of these authors regarding such questions have been identified, some contributions which may come from the works of Aristotle will be briefly presented, in order to clarify the origin (...)
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  46. Michael E. Marmura (1969). Aristotle and the Arabs: The Aristotelian Tradition in Islam. By F. E. Peters. New York: New York University Press, 1968. Pp. Xxiv, 304. $9.50. [REVIEW] Dialogue 8 (03):517-520.
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  47. Michael E. Marmura (1964). Al-Fārābī's Short Commentary on Aristotle's Prior Analytics. Translated with an Introduction and Notes by Nicholas Rescher. University of Pittsburgh Press, 1963, 132 Pp. [REVIEW] Dialogue 3 (02):208-210.
  48. J. T. Moore (1965). Alfarabi on the Meaning of Philosophy. Modern Schoolman 42 (2):179-191.
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  49. J. T. Moore (1965). Alfarabi on the Meaning of Philosophy. Modern Schoolman 42 (2):179-191.
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  50. Adam D. Pave (2006). Rolling the Cosmic Dice: Fate Found in the Story of Nala and Damayanti. Asian Philosophy 16 (2):99 – 109.
    One major idea within the great epic of the Mahabharata is the concept of fate. Daiva, literally 'of the gods', could be said to direct or even manipulate every character and theme throughout the entire epic. The story of Nala and Damayanti offers us an opportunity for insight into Daiva within the epic as a whole. The short story, when placed in the Mahabharata, results in an interesting encapsulation of a love story, numerous metaphors and a tale (...)
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