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Jon McGinnis [38]Jon David Mcginnis [1]
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Profile: Jon McGinnis (University of Missouri, St. Louis)
  1. Jon McGinnis (forthcoming). The Eternity of the World in Advance. American Catholic Philosophical Quarterly.
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  2. Jon Mcginnis (2014). Islamic Philosophy, Science, Culture, and Religion. Studies in Honor of Dimitri Gutas Edited by Felicitas Opwis and David Reisman. [REVIEW] Journal of Islamic Studies 25 (1):56-60.
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  3. Jon Mcginnis (2014). The Eternity of the World: Proofs and Problems in Aristotle, Avicenna, and Aquinas. American Catholic Philosophical Quarterly 88 (2):271-288.
    This study looks at the position of two of the Middle Ages’ towering intellectual figures, Avicenna and Aquinas, and their arguments concerning the age of the cosmos. The primary focus is the nature of possibility and whether possibility is such that God can create it or such that its “existence” has some degree of independence from God’s creative act. It is shown how one’s answer to this initial question in turn has enormous ramifications on a number of other, core theological (...)
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  4. G. R. Evans, John Marenbon, Dermot Moran, Syed Nomanul Haq, Jon McGinnis, Jon Mcginnis & Thomas Williams (2013). Medieval Philosophy of Religion. Acumen Publishing.
    Volume 2 covers one of the richest eras for the philosophical study of religion. Covering the period from the 6th century to the Renaissance, this volume shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a vibrant encounter between - and a complex synthesis of - the (...)
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  5. Jon McGinnis (2013). Khaled El-Rouayheb, Relational Syllogisms and the History of Arabic Logic, 900–1900. (Islamic Philosophy, Theology, and Science 80.) Leiden and Boston: Brill, 2010. Pp. Viii, 295. $167. ISBN: 9789004183193. [REVIEW] Speculum 88 (1):283-284.
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  6. Jon Mcginnis (2012). Making Something of Nothing: Privation, Possibility, and Potentiality in Avicenna and Aquinas. The Thomist 76 (4).
     
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  7. Jon McGinnis (2012). Tony Roark , Aristotle on Time: A Study of the Physics . Reviewed By. Philosophy in Review 32 (6):518-520.
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  8. Jon McGinnis (2011). Old Complexes and New Possibilities. Journal of Islamic Philosophy 7:3-33.
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  9. Jon McGinnis (2011). The Ultimate Why Question: Avicenna on Why God Is Absolutely Necessary. In The Ultimate Why Question: Why is There Anything at All Rather Than Nothing Whatsoever? Cath Univ Amer Pr.
    The paper treats Avicenna’s ’metaphysical’ argument for the existence of God and the modal metaphysics that underpins it. Earlier analyses of modalities attempted to reduce necessity, possibility and impossibility to nonmodal elements, which was done most commonly by appealing to a temporal frequency model of modalities. In contrast, Avicenna believed that modalities were an inherent feature of existence, and so just as there is nothing more basic than existence, so likewise there is nothing more basic in term of which modalities (...)
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  10. Jon McGinnis (2011). The Ultimate Why Question: Why is There Anything at All Rather Than Nothing Whatsoever? Cath Univ Amer Pr.
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  11. Jon McGinnis (2010). Avicenna. Oxford University Press.
    This book is designed to remedy that lack.
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  12. Jon Mcginnis (2010). Avicennan Infinity: A Select History of the Infinite Through Avicenna. Documenti E Studi Sulla Tradizione Filosofica Medievale 21:199-222.
     
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  13. Jon McGinnis (2010). Review of Y. Tzvi Langermann (Ed.), Avicenna and His Legacy: A Golden Age of Science and Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2010 (9).
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  14. Jon McGinnis (ed.) (2010). The Physics of the Healing: A Parallel English-Arabic Text in Two Volumes. Brigham Young University.
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  15. Jon McGinnis (2009). An Introduction to Medieval Philosophy. Teaching Philosophy 32 (4):417-420.
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  16. Jon McGinnis, Arabic and Islamic Natural Philosophy and Natural Science. Stanford Encyclopedia of Philosophy.
  17. Jon Mcginnis (2008). Avicenna Latinus, Liber Primus Naturalium, Tractatus Secundus: De Motu Et de Consimilibus. [REVIEW] British Journal for the History of Science 41 (1):131-132.
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  18. Jon Mcginnis (2007). Logic and Science: The Role of Genus and Difference in Avicenna's Logic, Science and Natural Philosophy. Documenti E Studi Sulla Tradizione Filosofica Medievale 18:165-186.
    Il naturale senso della logica in relazione alla scienza è quello di fornire un linguaggio alle acquisizioni epistemologiche: tale sembra essere il senso assegnatogli anche da Avicenna in al-Mantiq. La questione in realtà è molto più profonda: quale relazione c'è fra gli universali predicabili e gli oggetti della scienza? Attraverso l'esame della questione quale è delineata nel Madkhal, in particolare in merito al genere e alla differenza, e il loro ruolo nelle scienze in alcuni passaggi del Kitab al-Burhan, l'A. verifica (...)
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  19. Jon Mcginnis (2007). What Underlies the Change From Potentiality to Possibility? A Select History of the Theory Matter From Aristotle to Avicenna. Cadernos de História E Filosofia da Ciência 17 (2).
    One of the most fundamental notions in the thought of Aristotle is the distinction between actuality and potentiality, which Aristotle links with the equally fundamental distinction between form and matter respectively. According to Aristotle, form, which brings with it actuality, and matter, which brings with it potentiality, are eternal and as such necessary. Consequently, on Aristotle?s view, neither form nor matter needs an efficient cause for its existence. Later thinkers?both in the Greek Neoplatonic tradition and Arabic falsafa tradition?believed that in (...)
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  20. Jon McGinnis (2006). Positioning Heaven: The Infidelity of a Faithful Aristotelian. Phronesis 51 (2):140 - 161.
    Aristotle's account of place in terms of an innermost limit of a containing body was to generate serious discussion and controvery among Aristotle's later commentators, especially when it was applied to the cosmos as a whole. The problem was that since there is nothing outside of the cosmos that could contain it, the cosmos apparently could not have a place according to Aristotle's definition; however, if the cosmos does not have a place, then it is not clear that it could (...)
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  21. Jon Mcginnis (2006). A Medieval Arabic Analysis Of Motion At An Instant: The Avicennan Sources to the Forma Fluens/Fluxus Formae Debate. British Journal for the History of Science 39 (2):189-205.
    The forma fluens/fluxus formae debate concerns the question as to whether motion is something distinct from the body in motion, the flow of a distinct form identified with motion , or nothing more than the successive states of the body in motion, the flow of some form found in one of Aristotle's ten categories . Although Albertus Magnus introduced this debate to the Latin West he drew his inspiration from Avicenna. This study argues that Albertus misclassified Avicenna's position, since Albertus (...)
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  22. Jon Mcginnis (2006). A Penetrating Question in the History of Ideas: Space, Dimensionality and Interpenetration in the Thought of Avicenna. Arabic Sciences and Philosophy 16 (1):47-69.
  23. Jon McGinnis (2006). Intelligence and the Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:169-183.
  24. Jon Mcginnis (2006). Making Abstraction Less Abstract: The Logical, Psychological, and Metaphysical Dimensions of Avicenna’s Theory of Abstraction. Proceedings of the American Catholic Philosophical Association 80:169-183.
    A debated topic in Avicennan psychology is whether for Avicenna abstraction is a metaphor for emanation or to be taken literally. This issue stems from the deeper philosophical question of whether humans acquire intelligibles externally from an emanation by the Active Intellect, which is a separate substance, or internally from an inherently human cognitive process, which prepares us for an emanation from the Active Intellect. I argue that the tension between thesedoctrines is only apparent. In his logical works Avicenna limns (...)
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  25. Jon McGinnis (2006). Making Abstraction Less Abstract. Proceedings of the American Catholic Philosophical Association 80:169-183.
    A debated topic in Avicennan psychology is whether for Avicenna abstraction is a metaphor for emanation or to be taken literally. This issue stems from the deeper philosophical question of whether humans acquire intelligibles externally from an emanation by the Active Intellect, which is a separate substance, or internally from an inherently human cognitive process, which prepares us for an emanation from the Active Intellect. I argue that the tension between thesedoctrines is only apparent. In his logical works Avicenna limns (...)
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  26. Jon McGinnis (2006). The Cambridge Companion to Anselm. Review of Metaphysics 60 (1):148-150.
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  27. Jon McGinnis (2005). Review of Peter Adamson (Ed.), Richard C. Taylor (Ed.), The Cambridge Companion to Arabic Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2005 (5).
  28. Jon McGinnis (2005). The Avicennan Sources for Aquinas on Being: Supplemental Remarks to Brian Davies' “Kenny on Aquinas on Being”. Modern Schoolman 82 (2):131-142.
  29. Jon Mcginnis (2004). Book Review. [REVIEW] Journal of the American Oriental Society 124 (2):392-394.
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  30. Jon McGinnis (ed.) (2004). Interpreting Avicenna: Science and Philosophy in Medieval Islam: Proceedings of the Second Conference of the Avicenna Study Group. Brill.
    The work treats various aspects of Avicennan philosophy and science. The topics include methods for establishing an authentic Avicenna corpus, natural philosophy and science, theology and metaphysics and Avicenna's subsequent historical influence.
     
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  31. Jon McGinnis (2003). Making Time Aristotle's Way. Apeiron 36 (2):143 - 169.
  32. Jon McGinnis (2003). Scientific Methodologies in Medieval Islam. Journal of the History of Philosophy 41 (3):307-327.
    : The present study considers Ibn Sînâ's (Lat. Avicenna) account of induction (istiqra') and experimentation (tajriba). For Ibn Sînâ induction purportedly provided the absolute, necessary and certain first principles of a science. Ibn Sînâ criticized induction, arguing that it can neither guarantee the necessity nor provide the primitiveness required of first principles. In it place, Ibn Sînâ developed a theory of experimentation, which avoids the pitfalls of induction by not providing absolute, but conditional, necessary and certain first principles. The theory (...)
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  33. Jon McGinnis (2003). The Topology of Time: An Analysis of Medieval Islamic Accounts of Discrete and Continuous Time. Modern Schoolman 81 (1):5-25.
  34. Jon Mcginnis (2001). Aristoteles' "De Anima": Eine Verlorene Spätantike Paraphrase in Arabischer Und Persischer Überlieferung by Rüdiger Arnzen. [REVIEW] Isis: A Journal of the History of Science 92:381-382.
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  35. Jon McGinnis (1999). Ibn Sînâ on the Now. American Catholic Philosophical Quarterly 73 (1):73-106.
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  36. Jon Mcginnis (1999). Ibn Sîn' on the Now: Text and Commentary. American Catholic Philosophical Quarterly 73 (1):73-106.
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