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Peter Adamson [70]Peter C. Adamson [2]Peter Scott Adamson [1]
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Profile: Peter Adamson (Creighton University)
  1. Peter Adamson, H. Baltussen & M. W. F. Stone (2005). Abel, Félix M.,'Saint Jérome et les prophéties messianiques', Revue biblique, ns, 13 (1916), 423–40; 14 (1917), 247–69 Abū Macshar al-Balkhī, Kitāb al-madkhal al-kabīr ilā cilm ah kām al-nujūm: Liber introductorii maioris ad scientiam judiciorum astrorum, ed. by Richard Lemay, 9 vols (Naples: Istituto universitario Orientale, 1995–96). [REVIEW] Dionysius 23:105-16.
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  2. Peter Adamson (ed.) (2013). Interpreting Avicenna: Critical Essays. Cambridge University Press.
    Avicenna is the greatest philosopher of the Islamic world. His immense impact on Christian and Jewish medieval thought, as well as on the subsequent Islamic tradition, is charted in this volume alongside studies which provide a comprehensive introduction to and analysis of his philosophy. Contributions from leading scholars address a wide range of topics including Avicenna's life and works, conception of philosophy and achievement in logic and medicine. His ideas in the main areas of philosophy, such as epistemology, philosophy of (...)
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  3. Peter Adamson (2003). Review: Epictetus: A Stoic and Socratic Guide to Life. [REVIEW] Mind 112 (446):363-366.
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  4.  14
    Peter Adamson (2015). Neoplatonism: The Last Ten Years. International Journal of the Platonic Tradition 9 (2):205-220.
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  5. Peter Adamson (2003). Al-Kindi and the Mu‘Tazila: Divine Attributes, Creation and Freedom. Arabic Sciences and Philosophy 13 (1):45-77.
    The paper discusses al-Kindi's response to doctrines held by contemporary theologians of the Mu‘tazilite school: divine attributes, creation, and freedom. In the first section it is argued that, despite his broadly negative theology, al-Kindi recognizes a special kind of “essential” positive attribute belonging to God. The second section argues that al-Kindi agreed with the Mu‘tazila in holding that something may not yet exist but still be an object of God's knowledge and power (as the Mu‘tazila put it, that “non-being” is (...)
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  6. Peter E. Pormann & Peter Adamson (eds.) (2012). The Philosophical Works of Al-Kindi. OUP Pakistan.
    Al-Kindī, honoured as the 'philosopher of the Arabs', was the first philosopher of Islam. His pioneer philosophical writings engage with ideas that became available through the Graeco-Arabic translation movement. This volume makes his entire philosophical output-some two dozen works-available in English, most of them for the first time. An overall introduction, introductions to each work and extensive notes explain al-Kindī's ideas, sources, and influence.
     
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  7. Peter Adamson (2002). Before Essence and Existence: Al-Kindi's Conception of Being. Journal of the History of Philosophy 40 (3):297-312.
    This paper studies the first metaphysical theory in Arabic philosophy, that of al-Kindi, as found in "On First Philosophy" and other of his works. Placing these works against the background of translations produced in al-Kindi's circle (the "Theology of Aristotle," which is the Arabic version of Plotinus, and the "Liber de Causis," the Arabic version of Proclus' "Elements of Theology"), it argues that al-Kindi has two conceptions of being: "simple" being, which excludes predication and derives from Neoplatonism, and "complex" being, (...)
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  8.  15
    Peter Adamson (2007). Al-Kindī. Oxford University Press.
    Al-Kindi was the first philosopher of the Islamic world. He lived in Iraq and studied in Baghdad, where he became attached to the caliphal court. In due course he would become an important figure at court: a tutor to the caliph's son, and a central figure in the translation movement of the ninth century, which rendered much of Greek philosophy, science, and medicine into Arabic. Al-Kindi's wide-ranging intellectual interests included not only philosophy but also music, astronomy, mathematics, and medicine. Through (...)
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  9.  9
    Peter Adamson (2015). Miskawayh on Pleasure. Arabic Sciences and Philosophy 25 (2):199-223.
  10.  68
    Peter Adamson (2006). The Arabic Sea Battle: Al-Fārābī on the Problem of Future Contingents. Archiv für Geschichte der Philosophie 88 (2):163-188.
    Ancient commentators like Ammonius and Boethius tried to solve Aristotle's “sea battle argument” in On Interpretation 9 by saying that statements about future contingents are “indefinitely” true or false. They were followed by al-Fārābī in his commentary on On Interpretation. The article sets out two possible interpretations of what “indefinitely” means here, and shows that al-Fārābī actually has both conceptions: one applied in his interpretation of Aristotle, and another that he is forced into by the problem of divine foreknowledge. It (...)
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  11.  47
    Peter Adamson (2006). Vision, Light and Color in Al-Kindi, Ptolemy and the Ancient Commentators. Arabic Sciences and Philosophy 16 (2):207-236.
    Al-Kindi was influenced by two Greek traditions in his attempts to explain vision, light and color. Most obviously, his works on optics are indebted to Euclid and, perhaps indirectly, to Ptolemy. But he also knew some works from the Aristotelian tradition that touch on the nature of color and vision. Al-Kindi explicitly rejects the Aristotelian account of vision in his De Aspectibus, and adopts a theory according to which we see by means of a visual ray emitted from the eye. (...)
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  12.  76
    Peter Adamson, The Theology of Aristotle. Stanford Encyclopedia of Philosophy.
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  13.  54
    Peter Adamson (2001). Aristotelianism and the Soul in the Arabic Plotinus. Journal of the History of Ideas 62 (2):211-232.
  14. Peter Adamson (ed.) (2008). In the Age of Al-Fārābī: Arabic Philosophy in the Fourth-Tenth Century. Warburg Institute.
  15. Peter Adamson (2005). Al-Kindi and the Reception of Greek Philosophy. In Peter Adamson & Richard C. Taylor (eds.), The Cambridge Companion to Arabic Philosophy. Cambridge University Press 32--51.
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  16.  11
    Peter C. Adamson, Carmen Paradis, Martin L. Smith, Nicholas Agar, Jacob M. Appel, David Benatar, Nancy Berlinger, Daniel Brudney, Lucy M. Candib & Arthur L. Caplan (2007). Following is the Comprehensive Index for Volume 37 of the Hastings Center Report, Covering All Feature Material From 2007. Letters Have Not Been Included. Ffl Complete Issues Are Available for Volume 37 (2007) and May Be Purchased for $16.00 Each, Plus Shipping. Please Contact the Circulation Department, The Hastings Center, 21 Malcolm Gordon Road, Garrison, NY 10524; Tel.:(845) 424-4040; Fax:(845) 424-4545; E-Mail: Publications@ Thehastingscenter. Org. [REVIEW] Hastings Center Report 37.
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  17.  58
    Peter Adamson (2005). On Knowledge of Particulars. Proceedings of the Aristotelian Society 105 (3):273–294.
    Avicenna's notorious claim that God knows particulars only 'in a universal way' is argued to have its roots in Aristotelian epistemology, and especially in the "Posterior Analytics". According to Avicenna and Aristotle as understood by Avicenna, there is in fact no such thing as 'knowledge' of particulars, at least not as such. Rather, a particular can only be known by subsuming it under a universal. Thus Avicenna turns out to be committed to a much more surprising epistemological thesis: even humans (...)
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  18.  38
    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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  19.  47
    Peter Adamson (2012). Neoplatonism. [REVIEW] Phronesis: A Journal for Ancient Philosophy 57 (4):380-399.
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  20.  29
    Peter Adamson (2011). Knowing What's Good for You. The Philosophers' Magazine 53 (53):85-90.
    We should see a very close connection between two fields of philosophy which are nowadays kept well apart, namely ethics and epistemology. Indeed, if the good life and virtue consist in knowledge, then the study of knowledge just is the study of ethics.
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  21.  1
    Peter Adamson (2005). Xi*-on Knowledge of Particulars. Proceedings of the Aristotelian Society 105 (3):273-294.
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  22.  45
    Peter Adamson (2008). Plotinus' Cosmology. A Study of Ennead II.1 (40). Text, Translation and Commentary. International Journal of the Platonic Tradition 2 (2):219-223.
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  23. Peter Adamson (2002). The Arabic Plotinus: A Philosophical Study of the Theology of Aristotle. Duckworth.
  24.  17
    Peter Adamson (2000). Two Early Arabic Doxographies on the Soul. Modern Schoolman 77 (2):105-125.
  25.  15
    Peter Adamson (2012). Abū Bakr Al-Rāzī on Animals. Archiv für Geschichte der Philosophie 94 (3):249-273.
    Abū Bakr al-Rāzī (d. 925), a doctor known not only for his medical expertise but also for his notorious philosophical ideas, has not yet been given due credit for his ideas on the ethical treatment of animals. This paper explores the philosophical and theological background of his remarks on animal welfare, arguing that al-Rāzī did not (as has been claimed) see animals as possessing rational, intellectual souls like those of humans. It is also argued that al-Rāzī probably did not, as (...)
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  26.  23
    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
  27.  28
    Peter Adamson (2004). Avicenna and Aristotle R. Wisnovsky: Avicenna's Metaphysics in Context . Pp. XII + 305. London: Duckworth, 2003. Cased, £50. Isbn: 0-7156-3221-. [REVIEW] The Classical Review 54 (02):354-.
  28.  10
    Peter Adamson (2008). Culture and Philosophy in the Age of Plotinus. International Journal of the Platonic Tradition 2 (1):79-81.
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  29.  9
    Peter Adamson (2012). And Theology Before Avicenna. In John Marenbon (ed.), Oxford Handbook of Medieval Philosophy. Oxford University Press 58.
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  30.  14
    Peter Adamson (2012). Neoplatonism. [REVIEW] Phronesis 57 (4):380-399.
    In Eudemian Ethics 8.2, Aristotle posits god as the starting-point of non-rational desire (particularly for the naturally fortunate), thought, and deliberation. The questions that dominate the literature are: To what does `god' refer? Is it some divine-like entity in the soul that produces thoughts and desires or is it Aristotle's prime mover? And how does god operate as the starting-point of these activities? By providing a careful reconstruction of the context in which god is evoked, I argue against the popular (...)
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  31.  21
    Peter Adamson (2011). Book Notes. [REVIEW] Phronesis 55 (4):357-375.
  32.  4
    Peter Adamson (2005). Xi &Ast;—on Knowledge of Particulars. Proceedings of the Aristotelian Society 105 (3):273-294.
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  33.  16
    Peter Adamson (2005). Knowing Persons. International Philosophical Quarterly 45 (1):138-140.
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  34.  8
    Peter Adamson (2004). Avicenna And Aristotle. [REVIEW] The Classical Review 54 (2):354-356.
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  35.  17
    Peter C. Adamson, Carmen Paradis & Martin L. Smith (2007). All for One, or One for All? Hastings Center Report 37 (4):13-15.
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  36.  5
    Peter Adamson (2011). Al-Kindī, Abū Yūsuf Yaʿqūb Ibn Isḥāq. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 672--676.
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  37.  17
    Peter Adamson, Al-Kindi. Stanford Encyclopedia of Philosophy.
    Al-Kindi was the first philosopher of the Islamic world. He lived in Iraq and studied in Baghdad, where he became attached to the caliphal court. In due course he would become an important figure at court: a tutor to the caliph's son, and a central figure in the translation movement of the ninth century, which rendered much of Greek philosophy, science, and medicine into Arabic. Al-Kindi's wide-ranging intellectual interests included not only philosophy but also music, astronomy, mathematics, and medicine. Through (...)
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  38.  2
    Peter Adamson (2009). Proclus' Commentary on the Cratylus in Context. Ancient Theories of Language and Meaning. International Journal of the Platonic Tradition 3 (2):161-164.
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  39.  5
    Peter Adamson (2014). Burnyeat Explorations in Ancient and Modern Philosophy. In Two Volumes. Pp. X + 382 + X + 356. Cambridge: Cambridge University Press, 2012. Cased, £75, US$130 . ISBN: 978-0-521-75072-1 , 978-0-521-75073-8 , 978-1-107-4006-1. [REVIEW] The Classical Review 64 (1):68-71.
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  40.  15
    Peter Adamson (2009). Review of Pauliina Remes, Neoplatonism. [REVIEW] Notre Dame Philosophical Reviews 2009 (1).
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  41.  10
    Peter Adamson (2004). M. Ullmann: Wörterbuch zu den griechisch-arabischen Übersetzungen des 9. Jahrhunderts . Pp. 904. Wiesbaden: Harassowitz Verlag, 2002. Cased, €175. ISBN: 3-447-04584-. [REVIEW] The Classical Review 54 (01):252-.
  42.  1
    Peter Adamson (2012). Epistles of the Brethren of Purity. On Logic: An Arabic Critical Edition and English Translation of Epistles 10–14. Edited and Translated by C. Baffioni. [REVIEW] Journal of Islamic Studies 23 (3):363-366.
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  43.  1
    Peter Adamson (2009). Book Notes: Neoplatonism. [REVIEW] Phronesis 54 (4-5):423-439.
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  44.  2
    Peter Adamson (2011). al-Sarakhsī, Aḥmad ibn al-Ṭayyib. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 1174--1176.
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  45.  2
    Peter Adamson (2013). Late Antiquity. Phronesis-a Journal for Ancient Philosophy 58 (4):401 - 418.
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  46.  14
    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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  47. Peter Adamson, Al-Kindi and Mu'tazila: Divine Attributes, Creation and Freedom.
    The paper discusses al-Kindi's response to doctrines held by contemporary theologians of the Mu‘tazilite school: divine attributes, creation, and freedom. In the first section it is argued that, despite his broadly negative theology, al-Kindi recognizes a special kind of “essential” positive attribute belonging to God. The second section argues that al-Kindi agreed with the Mu‘tazila in holding that something may not yet exist but still be an object of God's knowledge and power. Also it presents a new parallel between al-Kindi (...)
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  48. Peter Adamson (2001). Aristotelianism and the Soul in the Arabic Plotinus. Journal of the History of Ideas 62 (2):211-232.
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  49. Peter Adamson (2012). Abū Bakr Al-Rāzī on Animals. Archiv für Geschichte der Philosophie 94 (3).
    Abū Bakr al-Rāzī, a doctor known not only for his medical expertise but also for his notorious philosophical ideas, has not yet been given due credit for his ideas on the ethical treatment of animals. This paper explores the philosophical and theological background of his remarks on animal welfare, arguing that al-Rāzī did not see animals as possessing rational, intellectual souls like those of humans. It is also argued that al-Rāzī probably did not, as is usually believed, endorse human-animal transmigration. (...)
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  50. Peter Adamson (2012). Creation and the God of Abraham Edited by D. B. Burrell, C. Cogliati, J. M. Soskice, and W. R. Stoeger. [REVIEW] Journal of Islamic Studies 23 (1):89-91.
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