Search results for 'Philosophy, Arab' (try it on Scholar)

764 found
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  1.  4
    Tony Abboud (2006). Al-Kindi: The Father of Arab Philosophy. Rosen Pub. Group.
    A pioneeting Arab thinker -- Early life -- The house of wisdom -- Religion, philosophy, and intellect -- On the subjects of intellect and sorrow -- The scientist -- Musician, calligrapher, and code breaker -- Legacy.
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  2. ʻUmar Farrūkh (1954). The Arab Genius in Science and Philosophy. Washington, American Council of Learned Societies.
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  3. Franz Rosenthal (1990). Greek Philosophy in the Arab World a Collection of Essays. Monograph Collection (Matt - Pseudo).
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  4.  26
    Elizabeth Suzanne Kassab (1999). An Arab Neo-Kantian Philosophy of Culture: Constantine Zurayk on Culture, Reason, and Ethics. Philosophy East and West 49 (4):494-512.
    Constantine Zurayk, one of the most important Arab thinkers of the twentieth century, has examined and reflected on the principal political events and cultural crises of the period. His main philosophical theses are seen in relation to the "Kulturphilosophie" of turn-of-the-century German thinkers, in particular to the philosophies of life of Dilthey, Nietzsche, and Simmel and to the Neo-Kantian thought of Ernst Cassirer. Both the virtues and shortcomings of Zurayk's philosophy of culture, especially in the Arab context, are (...)
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  5.  10
    M. Abbes (2011). Leo Strauss and Arab Philosophy: Medieval Versus Modern Enlightenment. Diogenes 57 (2):101-119.
    This paper closely examines Strauss’ conception of “Medieval Enlightenment”. It focuses on the central role that Arab philosophy has played in the development of Strauss’s thought and discusses the validity of the uses he makes of it. It also emphasizes the interest of Strauss’s analyses as regards Arab philosophy while drawing attention to the tensions they create. It claims that Strauss’ involvement in the quarrel between Ancients and Moderns aims at showing that medieval philosophy cannot be reduced simply (...)
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  6.  14
    Gil Anidjar (2002). "Our Place in Al-Andalus": Kabbalah, Philosophy, Literature in Arab Jewish Letters. Stanford University Press.
    The year 1492 is only the last in a series of “ends” that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian (...)
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  7.  32
    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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  8.  18
    Nausikaa Schirilla (1998). Women and Reason in Arab-Islamic and European Philosophy. Topoi 17 (1):57-62.
  9.  3
    Florentin Smarandache (2007). Neutrosophy in Arabic Philosophy. Renaissance High Press.
    Examples of Neutrosophy used in Arabic philosophy:- While Avicenna promotes the idea that the world is contingent if it is necessitated by its causes, Averroes ...
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  10.  3
    Alfred L. Ivry (1993). Greek Philosophy in the Arab World: A Collection of Essays (Review). Journal of the History of Philosophy 31 (4):627-628.
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  11.  6
    A. S. Tritton (1952). An Arab Philosophy of History.Translated and Arranged by C. Issawi. (Wisdom of the East) (John Murray, London. 1950. Pp. 190. 6s.). [REVIEW] Philosophy 27 (101):183-.
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  12.  1
    Antonella Straface (2011). Mathematics and Philosophy in the Arab World. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 725--729.
  13.  0
    Sarah Stroumsa (1996). Compassion for Wisdom: The Attitude of Some Medieval Arab Philosophers Towards the Codification of Philosophy. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 1 (1):39-55.
    In studying the attitude of medieval philosophers towards the act of writing, scholars have tended to concentrate on their esoteric tendencies and their reluctance to commit philosophy to writing. The basic attitude of medieval philosophers to the decision to commit something to writing, whether it be that made by the prophets, the sages or the medieval philosophers themselves, however, is on the whole positive. This article examines the sources - both religious and philosophical - from which this positive attitude stems (...)
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  14. Peter Adamson (ed.) (2008). In the Age of Al-Fārābī: Arabic Philosophy in the Fourth-Tenth Century. Warburg Institute.
  15.  7
    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.
  16. Deborah L. Black (1990). Logic and Aristotle's Rhetoric and Poetics in Medieval Arabic Philosophy. E.J. Brill.
  17.  2
    David J. Wasserstein (2005). Gil Anidjar, “Our Place in Al-Andalus”: Kabbalah, Philosophy, Literature in Arab Jewish Letters. (Cultural Memory in the Present.) Stanford, Calif: Stanford University Press, 2002. Pp. Xiii, 329. $55 (Cloth); $24.95 (Paper). [REVIEW] Speculum 80 (2):503-505.
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  18. Ye A. Frolova (2009). The Concept of Faith and Reason in Contemporary Arab Philosophy. In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy
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  19.  7
    Ibn Khaldūn (1950). An Arab Philosophy of History. London, Murray.
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  20. W. Montgomery Watt (1950). Charles Issawi, an Arab Philosophy of History. [REVIEW] Hibbert Journal 49:88.
     
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  21. Ahmad Hasnawi (ed.) (2011). La Lumière de L'Intellect: La Pensée Scientifique Et Philosophique d'Averroès Dans Son Temps: Actes du Ive Colloque International de la Sihspai (Société Internationale d'Histoire des Sciences Et de la Philosophie Arabes Et Islamiques), Cordoue, 1998. Peeters.
     
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  22.  2
    A. E. Affifi (1939). The Mystical Philosophy of Muhyid Dín-Ibnul ʻarabí. Cambridge [Eng.]The University Press.
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  23.  3
    Paul Lettinck (1999). Aristotle's Meteorology and its Reception in the Arab World: With an Edition and Translation of Ibn Suwār's Treatise on Meteorological Phenomena and Ibn Bājja's Commentary on the Meteorology. Brill.
    A survey of what Arabic scholars have written on the subjects treated in Aristotle's Meteorology . It is investigated how they were influenced by one another and by previous Greek commentators. Also, two Arabic treatises are edited and translated.
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  24. Carmela Baffioni (ed.) (2010). Epistles of the Brethren of Purity: On Logic: An Arabic Critical Edition and English Translation of Epistles 10-14. Oxford University Press in Association with the Institute of Ismaili Studies.
    The Ikhwan al-Safa (Brethren of Purity), the anonymous adepts of a tenth-century esoteric fraternity based in Basra and Baghdad, hold an eminent position in the history of science and philosophy in Islam due to the wide reception and assimilation of their monumental encyclopaedia, the Rasa'il Ikhwan al-Safa ( Epistles of the Brethren of Purity ). This compendium contains fifty-two epistles offering synoptic accounts of the classical sciences and philosophies of the age; divided into four classificatory parts, it treats themes in (...)
     
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  25.  4
    Lacy O'Leardey (1939/2003). Arabic Thought and its Place in History. Dover Publications.
    Fascinating and well-documented in its details of cultural migration and evolution, this book offers a well-balanced perspective on the mutual influence of Arabic and Western worlds during the Middle Ages. It traces the transmission of Greek philosophy and science to the Islamic world, forming a portrait of medieval Muslim thought that illustrates its commonalities with Judaic and Christian teachings as well as its points of divergence. He shows how a particular type of Hellenistic culture made its way through the Syrian (...)
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  26.  11
    De Lacy O'Leary (1939/2003). Arabic Thought and its Place in History. Dover Publications.
    Fascinating and well-documented in its details of cultural migration and evolution, this book offers a well-balanced perspective on the mutual influence of Arabic and Western worlds during the Middle Ages. It traces the transmission of Greek philosophy and science to the Islamic world, forming a portrait of medieval Muslim thought that illustrates its commonalities with Judaic and Christian teachings as well as its points of divergence. He shows how a particular type of Hellenistic culture made its way through the Syrian (...)
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  27.  40
    Georgios Steiris & Nasia Lyckoura (2013). La perception et valorization de la philosophie arabe dans le Résumé de la Somme théologique de Saint Thomas d’Aquin de Georges Gennade Scholarios: les cas d’Avicenne et Averroès. In G. Arabatzis (ed.), Marges de la Philosophie Byzantine. Institut du Livre - A.Kardamitsa 51-74.
    The article focuses on an unexamined so far aspect of byzantine philosophy, namely the influence of Arabic philosophy upon byzantine thinkers. Despite the vicinity of Byzantium and Arabic territories, the philosophical interactions were minimal. Scholarios claimed, in a dedicatory epistle to Constantine Paleologus (1405-1453), that he had studied the treatises of Avicenna, Averroes, and other Arab and Persian philosophers. He admitted that Averroes was beyond doubt the best commentator of Aristotle. Scholarios acknowledged that the study of the Arabs contributed (...)
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  28. Carmela Baffioni (ed.) (2013). Epistles of the Brethren of Purity: On the Natural Sciences: An Arabic Critical Edition and English Translation of Epistles 15-21. Oxford University Press in Association with the Institute of Ismaili Studies.
    This is the first critical edition of Epistles 15-21 of the Brethren of Purity, which explore the natural sciences and correspond to Aristotle's great works on philosophy of nature. Along with Epistle 22, "On Animals," Epistles 15-21 correspond to the corpus of Aristotle's great works on the philosophy of nature: Physica , De caelo , De generatione et corruption , and Meteorologica I-III . Meteorologica IV may correspond to Epistle 19 "On Minerals" (though no such Aristotelian work has reached us), (...)
     
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  29. Cristina D'Ancona Costa (ed.) (2007). The Libraries of the Neoplatonists: Proceedings of the Meeting of the European Science Foundation Network "Late Antiquity and Arabic Thought: Patterns in the Constitution of European Culture", Held in Strasbourg, March 12-14, 2004 Under the Impulsion of the Scientific Committee of the Meeting, Composed by Matthias Baltes, Michel Cacouros, Cristina D'ancona, Tiziano Dorandi, Gerhard Endress, Philippe Hoffmann, Henri Hugonnard Roche. [REVIEW] Brill.
  30. Rotraud E. Hansberger & Aristotle (2002). The Arabic Version of Aristotle's de Divinatione Per Somnum.
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  31. Karam Khella (2006). Arabische Und Islamische Philosophie: Geschichte Und Inhalte: Ideen, Erkenntnisziele, Lehren, Aktualität Und Ihr Einfluss Auf Das Europäische Denken. Theorie Und Praxis.
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  32. F. E. Peters (1968). Aristotle and the Arabs the Aristotelian Tradition in Islam. University Press.
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  33. Henri Sérouya (1962). La Pensée Arabe. Presses Universitaires de France.
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  34. Dominique Urvoy & Rémi Brague (eds.) (2006). La Philosophie Andalouse: Auteurs Et Œuvres. Fondation du Roi Abdul-Aziz.
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  35.  5
    Luis Xavier López-Farjeat (2005). Antes de la Interpretación Avicenia de la Poética de Aristóteles. Signos Filosóficos 7 (14):35-44.
    This article exposes some characteristics of the first Arab interpretations on Aristotle´s Poetics. The thought of Abu Bishr Matta, al-Kindī and Alfarabi, philosophers previous to Avicenna, shows us that the Arabs included the Poetics as a logical treatise, but also they understand it throug..
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  36.  10
    Muhsin Mahdi (1991). Philosophy and Political Thought: Reflections and Comparisons. Arabic Sciences and Philosophy 1 (01):9-.
    Having constituted a new epoch in human history and a new religiouspolitical order, the revealed religions challenged the tradition of Greek philosophy to adjust to, investigate, and make intelligible a religiouspolitical order based on prophecy, revelation, and the divine law. The challenge led certain Arab and Muslim philosophers to reassess the relative distance between the thought of the Greek masters, (Plato, Aristotle, Plotinus, in particular) and the doctrines propagated by the revealed religions, and to make use of such works (...)
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  37.  28
    John Marenbon (1987). Later Medieval Philosophy (1150-1350): An Introduction. Routledge & K. Paul.
    Later Medieval Philosophy (1150-1350) provides an introduction to philosophy in the Latin West between 1150 and 1350. Part I describes the medieval thinker's intellectual and historical context, by examining the structure of courses in the medieval universities, the methods of teaching, the forms of written work, and the translation and availability of ancient Greek, Arab, and Jewish philosophical texts. Part II examines the nature of intellectual knowledge by explaining the arguments given by Aristotle, his antique commentators, and the (...) philosophers, Avicenna and Averroes. (shrink)
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  38.  4
    John Marenbon (ed.) (1998). Medieval Philosophy. Routledge.
    Combining the latest scholarship with fresh perspectives on this complex and rapidly changing area of research, this work considers the rich traditions of medieval Arab, Jewish and Latin philosophy. Experts in the field provide comprehensive analyses of the key areas of medieval philosophy and its most influential figures, including: Avicenna, Averroes, Maimonides, Eriugena, Anselm, Abelard, Grosseteste, Aquinas, Henry of Ghent, Duns Scotus, Peter Aureoli, William of Ockham, Wyclif, Suarez, and the enormous and enduring influence of Boethius on the medieval (...)
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  39.  14
    Joep Lameer (1994). Al-Fārābī and Aristotelian Syllogistics: Greek Theory and Islamic Practice. E.J. Brill.
    This pioneer study of Aristotle's theory of deduction in early medieval Islam provides invaluable first-hand information on both the classical and the Islamic ...
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  40. Pinella Travaglia (1999). Magic, Causality, and Intentionality: The Doctrine of Rays in Al-Kindi. Sismel/Edizioni Del Galluzzo.
  41. F. E. Peters (1968). Aristoteles Arabus. Leiden, E. J. Brill.
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  42. Averroës (2010). Massgebliche Abhandlung Faṣl Al-Maqāl. Verlag der Weltreligionen.
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  43. Burchard Brentjes (1980). Avicenna/Ibn Sina, 980-1036. Abt. Wissenschaftspublizistik der Martin-Luther Universität Halle-Wittenberg.
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  44. Emil L. Fackenheim (1945). "Substance" and "Perseity" in Medieval Arabic Philosophy with Introductory Chapters on Aristotle, Plotinus and Proclus. --.
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  45. Majid Fakhry (1992). Al-Harakat Al-Fikriyah Wa-Ruwaduha Al-Lubnaniyun Fi Asr Al-Nahdah 1800-1922. Dar Al-Nahar.
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  46. Majid Fakhry (1970). Dirasat Fi Al-Fikr Al- Arabi. Dar Al-Nahar.
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  47. Ghazzālī (1997). The Incoherence of the Philosophers =. Brigham Young University Press.
     
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  48. Hovhannēs (2009). I Tachkatsʻ Imastasiratsʻ Grotsʻ Kʻagheal Bankʻ ("Ṛusail Ikhvan Al-Safa"). "Nairi" Hratarakchʻutʻyun.
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  49. Ḥusām Muḥyī al-Dīn Ālūsī (2005). Ḥawla Al-ʻaql Wa-Al-ʻaqlānīyah Al-ʻarabīyah: Ṭabīʻatan-- Wa-Mustaqbalan-- Wa-Tanāwulan. Dār Al-Quds Lil-Nashr Wa-Al-Tawzīʻ.
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  50. Edmond Melhem (2010). Antun Saʻadeh, National Philosopher: An Introduction to His Philosophical Thought. Dar Fikr.
     
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