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Profile: Jon McGinnis (University of Missouri St. Louis)
  1. Jon McGinnis (unknown). Making Abstraction Less Abstract: The Logical, Psychological, and Metaphysical Dimensions of Avicenna's Theory of Abstraction. :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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  2. Jon McGinnis (forthcoming). The Eternity of the World in Advance. American Catholic Philosophical Quarterly.
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  3. 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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  4. Jon Mcginnis (2012). Making Something of Nothing: Privation, Possibility, and Potentiality in Avicenna and Aquinas. The Thomist 76 (4).
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  5. 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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  6. Jon McGinnis (2011). Old Complexes and New Possibilities. Journal of Islamic Philosophy 7:3-33.
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  7. 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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  8. 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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  9. Jon McGinnis (2010). Avicenna. Oxford University Press.
    This book is designed to remedy that lack.
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  10. 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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  11. Jon McGinnis (2009). An Introduction to Medieval Philosophy. Teaching Philosophy 32 (4):417-420.
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  12. Jon McGinnis, Arabic and Islamic Natural Philosophy and Natural Science. Stanford Encyclopedia of Philosophy.
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  13. 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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  14. 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.
  15. Jon McGinnis (2006). Intelligence and the Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:169-183.
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  16. 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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  17. Jon McGinnis (2006). The Cambridge Companion to Anselm. Review of Metaphysics 60 (1):148-150.
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  18. 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).
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  19. Jon McGinnis (2005). The Avicennan Sources for Aquinas on Being: Supplemental Remarks to Brian Davies' “Kenny on Aquinas on Being”. The Modern Schoolman 82 (2):131-142.
  20. Jon McGinnis (ed.) (2004). Interpreting Avicenna: Science and Philosophy in Medieval Islam: Proceedings of the Second Conference of the Avicenna Study Group. Brill.
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  21. Jon McGinnis (2003). Making Time Aristotle's Way. Apeiron 36 (2):143 - 169.
  22. 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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  23. Jon McGinnis (2003). The Topology of Time: An Analysis of Medieval Islamic Accounts of Discrete and Continuous Time. The Modern Schoolman 81 (1):5-25.
  24. Jon McGinnis (1999). Ibn Sînâ on the Now. American Catholic Philosophical Quarterly 73 (1):73-106.
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