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Deborah L. Black [18]Deborah Louise Black [1]
  1. Deborah L. Black (2010). Intentionality in Medieval Arabic Philosophy. Quaestio 10 (1):65-81.
    It has long been a truism of the history of philosophy that intentionality is an invention of the medieval period, and within this standard narrative, the central place of Arabic philosophy has always been acknowledged. Yet there are many misconceptions surrounding the theories of intentionality advanced by the two main Arabic thinkers whose works were available to the West, Avicenna and Averroes. In the first part of this paper I offer an overview of the general accounts of intentionality and intentional (...)
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  2. Deborah L. Black (2009). Reason Reflecting on Reason. Proceedings of the American Catholic Philosophical Association 83:41-59.
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  3. Deborah L. Black (2006). Knowledge (‘Ilm) and Certitude (Yaqin) in Al-Farabi’s Epistemology. Arabic Sciences and Philosophy 16 (1):11-45.
  4. Deborah L. Black (2003). " The Incoherence"(Ca. 1180). In Jorge J. E. Gracia, Gregory M. Reichberg & Bernard N. Schumacher (eds.), The Classics of Western Philosophy: A Reader's Guide. Blackwell Pub. 119.
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  5. Deborah L. Black (2000). Imagination and Estimation: Arabic Paradigms and Western Transformations. Topoi 19 (1):59-75.
  6. Deborah L. Black (1999). Conjunction and the Identity of Knower and Known in Averroes. American Catholic Philosophical Quarterly 73 (1):159-184.
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  7. Deborah L. Black (1999). Mental Existence in Thomas Aquinas and Avicenna. Mediaeval Studies 61 (1):45-79.
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  8. 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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  9. Deborah L. Black (1996). Al-Farabl. In Seyyed Hossein Nasr & Oliver Leaman (eds.), History of Islamic Philosophy. Routledge 1--178.
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  10. Deborah L. Black (1995). Aquinas Against the Averroists. Review of Metaphysics 49 (1):147-148.
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  11. Deborah L. Black (1995). Aquinas on Mind (Review). Journal of the History of Philosophy 33 (2):338-341.
  12. Deborah L. Black (1994). Avicenna (Review). Journal of the History of Philosophy 32 (4):665-667.
  13. Deborah L. Black (1993). Consciousness and Self-Knowledge in Aquinas's Critique of Averroes's Psychology. Journal of the History of Philosophy 31 (3):349-385.
  14. Deborah L. Black (1993). Estimation ( Wahm) in Avicenna: The Logical and Psychological Dimensions. Dialogue 32 (02):219-.
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  15. Deborah L. Black (1991). Aziz al-Azmeh, Ibn Khaldūn Reviewed by. Philosophy in Review 11 (3):147-149.
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  16. Deborah L. Black (1991). Aristotle's 'Peri Hermeneias' in Medieval Latin and Arabic Philosophy: Logic and the Linguistic Arts. Canadian Journal of Philosophy 21 (sup1):25-83.
  17. Deborah L. Black (1990). Logic and Aristotle's Rhetoric and Poetics in Medieval Arabic Philosophy. E.J. Brill.
  18. Deborah L. Black (1989). The'Imaginative Syllogism'in Arabic Philosophy: A Medieval Contribution to the Philosophical Study of Metaphor. Mediaeval Studies 51 (1):242-267.