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  1. Jean Jolivet (2011). L'image Selon les Chartrains. Chôra 3:71-90.
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  2. Jean Jolivet (2004). L'«augustinisme avicennisant» au XIIᵉ siècle. Chôra 2:5-20.
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  3. Jean Jolivet (2003). Variations sur le thème du temps chez al-Kindi. Revue Philosophique De Louvain 101 (2):306-318.
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  4. Jean Jolivet (2000). Al-ŠahrastAnĪ critique d'Avicenne dans la lutte contre les philosophes.(Quelques aspects). Arabic Sciences and Philosophy 10 (2):154-155.
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  5. Jean Jolivet (2000). Al-Šahrastani Critic of Avicenna in the Struggle Against the Philosophers: Some Aspects Al-Šahrastani Critique d'Avicenne Dans la Lutte Contre Les Philosophes (Quelques Aspects). Arabic Sciences and Philosophy 10 (2):275-292.
  6. Jean Jolivet (1997). M.-D. Chenu, Médiéviste Et Théologien. Revue des Sciences Philosophiques Et Théologiques 81 (3):381-394.
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  7. Jean Jolivet (1993). Al-Kindi's Commentary on Archimedes' The Measurement of the Circle Roshdi Rashed The Author Examines the Relationship Between Mathematics and Philosophy in the Works of Al-Kindi, and Suggests That the Real Character of His Contri-Bution Will Become Clear Only When We Restore to Mathematics Their Proper. Arabic Sciences and Philosophy 3:3-6.
  8. Jean Jolivet (1993). Al-Kindī, Vues Sur le Temps. Arabic Sciences and Philosophy 3 (01):55-.
    Al-Kindī's views concerning time are dispersed in different places in his works, but they are to be found principally in his On First Philosophy and De quinque essentiis (Sermo de tempore). Yes, he does follow Aristotle, but he insists on the homogeneity of the instant and of time; he also distances himself from the Philosopher by denying the eternity of the world a parte ante as well as a parte post. On the other hand, in his accounts of the realization (...)
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  9. Jean Jolivet (1991). L'idée de la Sagesse Et Sa Fonction Dans la Philosophie des 4e Et 5e Siècles. Arabic Sciences and Philosophy 1 (01):31-.
    Starting from the Greek definition of philosophy as the love of wisdom, and from the semantic richness of the Arabic word ikma, several fourth- and fifth-century writers tried to establish the position of philosophy in the Islamic cultural system by identifying it with wisdom. For them this wisdom is tantamount to the recorded in the ancient books and taught by the prophets. Philosophers are described as the prophets' disciples or witnesses. However, depicting philosophy as eternal wisdom only gives the discipline (...)
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  10. Jean Jolivet (1991). Philosophy and Political Thought: Reflections and Comparisons Muhsin Mahdi Having Constituted a New Epoch in Human History and a New Religious-Political Order, the Revealed Religions Challenged the Tradition of Greek Philosophy to Adjust to, Investigate, and Make Intelligible a Religious. Arabic Sciences and Philosophy 1:5-8.