Search results for 'Philosophy, Medieval Islamic influences' (try it on Scholar)

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  1. Oliver Leaman (1985). An Introduction to Medieval Islamic Philosophy. Cambridge University Press.score: 684.0
    This book is an introduction to debates in philosophy within the medieval Islamic world. It discusses a number of themes which were controversial within the philosophical community of that period: the creation of the world out of nothing, immortality, resurrection, the nature of ethics, and the relationship between natural and religious law. The author provides an account of the arguments of Farabi, Avicenna, Ghazali, Averroes and Maimonides on these and related topics. His argument takes into account the significance (...)
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  2. Herbert A. Davidson (1987). Proofs for Eternity, Creation, and the Existence of God in Medieval Islamic and Jewish Philosophy. Oxford University Press.score: 684.0
    The central debate of natural theology among medieval Muslims and Jews concerned whether or not the world was eternal. Opinions divided sharply on this issue because the outcome bore directly on God's relationship with the world: eternity implies a deity bereft of will, while a world with a beginning leads to the contrasting picture of a deity possessed of will. In this exhaustive study of medieval Islamic and Jewish arguments for eternity, creation, and the existence of God, (...)
     
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  3. Arthur Hyman (ed.) (1977). Essays in Medieval Jewish and Islamic Philosophy: Studies From the Publications of the American Academy for Jewish Research. Ktav Pub. House.score: 576.0
  4. Charles E. Butterworth & Blake Andrée Kessel (eds.) (1994). The Introduction of Arabic Philosophy Into Europe. E.J. Brill.score: 516.0
    These essays on the way medieval Arabic philosophy was first introduced into European universities explain their formal working and provide fascinating accounts ...
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  5. Charles E. Butterworth (1983). Ethics in Medieval Islamic Philosophy. Journal of Religious Ethics 11 (2):224 - 239.score: 513.0
    This essay focuses on three of Islam's best-known philosophers: Farabi, Avicenna, and Averroes. It sets forth and compares their ethical teaching on the following basic issues: (1) the relation of philosophy to religion, (2) the communal basis of ethics and the comcomitant role of statecraft, and (3) some specific charac- teristics of their ethical teaching. Throughout the essay the close connection of medieval Islamic with classical Greek philosophy is noted.
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  6. John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.score: 507.0
    The Islamic philosophical tradition was the privileged site for the study and continuation of the Classical philosophical tradition in the Middle Ages. An initial chapter on the history of Islamic philosophy sets the stage for sixteen articles on issues across the Islamic, Jewish and Christian traditions. The goal is to see the Islamic tradition in its own richness and complexity as the context of much Jewish intellectual work. Taken together, these two traditions provide the wider context (...)
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  7. Iysa A. Bello (1989). The Medieval Islamic Controversy Between Philosophy and Orthodoxy: Ijm̄aʻ and Taʼwīl in the Conflict Between Al-Ghazālī and Ibn Rushd. E.J. Brill.score: 499.5
    ... Abu Hamid al-Ghazall enumerates twenty questions upon which he contends the philosophers have formulated heretical theories against which the Muslim ...
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  8. Gerhard Endress, Rüdiger Arnzen & J. Thielmann (eds.) (2004). Words, Texts, and Concepts Cruising the Mediterranean Sea: Studies on the Sources, Contents and Influences of Islamic Civilization and Arabic Philosophy and Science: Dedicated to Gerhard Endress on His Sixty-Fifth Birthday. Peeters.score: 486.0
    This statement by the late Franz Rosenthal is, in a sense, the uniting theme of the present volume's 35 articles by renowned scholars of Islamic Studies, Middle ...
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  9. Muhammad Ali Khalidi (ed.) (2005). Medieval Islamic Philosophical Writings. Cambridge University Press.score: 475.0
    Philosophy in the Islamic world emerged in the ninth century and continued to flourish into the fourteenth century. It was strongly influenced by Greek thought, but Islamic philosophers also developed an original philosophical culture of their own, which had a considerable impact on the subsequent course of Western philosophy. This volume offers new translations of philosophical writings by Farabi, Ibn Sina (Avicenna), Ghazali, Ibn Tufayl, and Ibn Rushd (Averroes). All of the texts presented here were very influential and (...)
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  10. Oliver Leaman (2002). An Introduction to Classical Islamic Philosophy. Cambridge University Press.score: 450.0
    Islamic philosophy is a unique and fascinating form of thought, and particular interest lies in its classical (Greek-influenced) period, when many of the ideas of Greek philosophy were used to explore the issues and theoretical problems which arise in trying to understand the Qur'an and Islamic practice. In this revised and expanded edition of his classic introductory work, Oliver Leaman examines the distinctive features of Classical Islamic philosophy and offers detailed accounts of major individual thinkers. In contrast (...)
     
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  11. Carlos Fraenkel (2010). Theocracy and Autonomy in Medieval Islamic and Jewish Philosophy. Political Theory 38 (3):340 - 366.score: 445.5
    According to both contemporary intuitions and scholarly opinion, autonomy is something specifically modern. It is certainly taken to be incompatible with religions like Islam and Judaism, if these are invested with political power. Both religions are seen as centered on a divine Law (sharî'a, viz., torah) which prescribes what we may and may not do, promising reward for obedience and threatening punishment for disobedience. Not we, but God makes the rules. This picture is in important ways misleading. There is, I (...)
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  12. Esther Seidel (2011). Die Konzeption Des Messias Bei maimoniDes Und Die Fruehmittelalterliche Islamische Philosophie (MaimoniDes' Concept of the Messiah and Early Medieval Islamic Philosophy) (Review). Philosophy East and West 61 (4):723-726.score: 439.5
    Francesca Albertini's voluminous study, Die Konzeption des Messias bei Maimonides und die fruehmittelalterliche islamische Philosophie, wishes to put a fresh emphasis on the link between Maimonides' concept of the Messiah and his ideal of the leader as a political figure. For Maimonides, Albertini argues, the arrival of the Messiah will be realized only through human effort and appropriate behavior: it is man who bears responsibility for this event through his moral actions. The Messiah, on the other hand, as the leader (...)
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  13. David Thomas (1987). An Introduction to Medieval Islamic Philosophy By Oliver Leaman Cambridge University Press, 1985, Xii+208 Pp., £20.00, £6.95 Paper. [REVIEW] Philosophy 62 (240):252-.score: 436.5
  14. Menachem Kellner (1990). Proofs for Eternity, Creation and the Existence of God in Medieval Islamic and Jewish Philosophy. International Studies in Philosophy 22 (3):98-99.score: 436.5
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  15. R. G. Wengert (1986). Oliver Leaman, An Introduction to Medieval Islamic Philosophy Reviewed By. Philosophy in Review 6 (7):343-345.score: 436.5
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  16. Roxanne D. Marcotte (2006). Muhammad Ali Khalidi, Ed., Medieval Islamic Philosophical Writings. (Cambridge Texts in the History of Philosophy.) Cambridge, Eng.: Cambridge University Press, 2005. Pp. Xlviii, 186; 1 Diagram. $65 (Cloth); $25.99 (Paper). [REVIEW] Speculum 81 (4):1215-1217.score: 427.5
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  17. Beatrice H. Zedler (1987). Oliver Leaman, An Introduction to Medieval Islamic Philosophy. Cambridge, Eng., and New York: Cambridge University Press, 1985. Pp. Xii, 208. $34.50 (Cloth); $12.95 (Paper). [REVIEW] Speculum 62 (3):697-698.score: 427.5
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  18. Richard C. Dales (1995). The Problem of the Rational Soul in the Thirteenth Century. E.J. Brill.score: 408.0
    This study of the interaction of the Aristotelian and Augustinian views of the soul traces the disarray of Latin concepts by 1240, the solutions of Bonaventure ...
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  19. Daniel H. Frank & Oliver Leaman (eds.) (2003). The Cambridge Companion to Medieval Jewish Philosophy. Cambridge University Press.score: 408.0
    From the ninth to the fifteenth centuries Jewish thinkers living in Islamic and Christian lands philosophized about Judaism. Influenced first by Islamic theological speculation and the great philosophers of classical antiquity, and then in the late medieval period by Christian Scholasticism, Jewish philosophers and scientists reflected on the nature of language about God, the scope and limits of human understanding, the eternity or createdness of the world, prophecy and divine providence, the possibility of human freedom, and the (...)
     
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  20. R. W. Mulligan (1987). Divine Omniscience and Omnipotence in Medieval Philosophy: Islamic, Jewish, and Christian Perspectives. Edited by Tamar Rudavsky. The Modern Schoolman 64 (3):207-209.score: 405.0
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  21. Morton W. Bloomfield (1979). Arthur Hyman, Ed., Essays in Medieval Jewish and Islamic Philosophy: Studies From the Publications of the American Academy for Jewish Research. New York: Ktav, 1977. Pp. Liv, 427. $25. [REVIEW] Speculum 54 (4):883.score: 405.0
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  22. Lenn E. Goodman (1988). Ordinary and Extraordinary Language in Medieval Jewish and Islamic Philosophy. Manuscrito: Revista Internacional de Filosofía 11 (1):57-83.score: 405.0
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  23. Richard Lemay (1996). Abu Maʻšar, The Abbreviation of the Introduction to Astrology, Together with the Medieval Latin Translation of Adelard of Bath, Ed. And Trans. Charles Burnett, Keiji Yamamoto, and Michio Yano.(Islamic Philosophy, Theology, and Science, 15.) Leiden, New York, and Cologne: EJ Brill, 1994. Pp. Viii, 170; Tables. $57.50. [REVIEW] Speculum 71 (2):384-385.score: 405.0
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  24. Farshad Sadri (2010). How Early Muslim Scholars Assimilated Aristotle and Made Iran the Intellectual Center of the Islamic World: A Study of Falsafah. Edwin Mellen Press.score: 396.0
    This work demonstrates how falsafah (which linguistically refers to a group of commentaries by Muslim scholars associated with their readings of "The Corpus Aristotelicum") in Iran has been always closely linked with religion. It demonstrates that the blending of the new natural theology with Iranian culture created an intellectual climate that made Iran the center of falsafah in the Medieval world. The author begins this book by exploring the analytical arguments and methodologies presented as the subject of the first-philosophy (...)
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  25. Lenn Evan Goodman (1999). Jewish and Islamic Philosophy: Crosspollinations in the Classic Age. Rutgers University Press.score: 387.0
    Examines core issues common to Jewish and Islamic philosophy, such as freedom and determinism, the basis of ethical values, and the relationship between faith ...
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  26. Sarah Stroumsa (1999). Freethinkers of Medieval Islam: Ibn Al-Rawāndī, Abū Bakr Al-Rāzī and Their Impact on Islamic Thought. Brill.score: 378.0
    This book endeavors to identify and define the phenomenon of freethinking in medieval Islam, in particular as exemplified in the figures of the two most ...
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  27. Dimitri Gutas, Felicitas Meta Maria Opwis & David Reisman (eds.) (2012). Islamic Philosophy, Science, Culture, and Religion: Studies in Honor of Dimitri Gutas. Brill.score: 378.0
    This collection of essays covers the classical heritage and Islamic culture, classical Arabic science and philosophy, and Muslim religious sciences, showing continuation of Greek and Persian thought as well as original Muslim contributions ...
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  28. Anthony Kenny (2005/2007). Medieval Philosophy. Oxford University Press.score: 342.0
    Sir Anthony Kenny here continues his fascinating account of the history of philosophy, focusing on the thousand-year-long medieval period. This is the second volume of a four-book set in which Kenny will unfold a magisterial new history of Western philosophy, the first major single-author history of philosophy to appear in decades. In this volume, Kenny takes us on a fascinating tour through more than a millennium of thought from 400 AD onwards, charting the story of philosophy from the founders (...)
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  29. Remke Kruk & Gerhard Endress (eds.) (1997). The Ancient Tradition in Christian and Islamic Hellenism: Studies on the Transmission of Greek Philosophy and Sciences: Dedicated to H. J. Drossaart Lulofs on His Ninetieth Birthday. Research School Cnws.score: 342.0
  30. William C. Chittick (2001). The Heart of Islamic Philosophy: The Quest for Self-Knowledge in the Teachings of Afḍal Al-Dīn Kāshānī. Oxford University Press.score: 337.5
    This book introduces the work of an important medieval Islamic philosopher who is little known outside the Persian world. Afdal al-Din Kashani was a contemporary of a number of important Muslim thinkers, including Averroes and Ibn al-Arabi. Kashani did not write for advanced students of philosophy but rather for beginners. In the main body of his work, he offers especially clear and insightful expositions of various philosophical positions, making him an invaluable resource for those who would like to (...)
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  31. Salman H. Bashier (2011). The Story of Islamic Philosophy: Ibn Tufayl, Ibn Al-'Arabi, and Others on the Limit Between Naturalism and Traditionalism. State University of New York Press.score: 337.5
    Offers a new interpretation of medieval Islamic philosophy, one informed by Platonic mysticism.
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  32. Muhsin Mahdi (2001). Alfarabi and the Foundation of Islamic Political Philosophy. University of Chicago Press.score: 333.0
    In this work, Muhsin Mahdi--widely regarded as the preeminent scholar of Islamic political thought--distills more than four decades of research to offer an authoritative analysis of the work of Alfarabi, the founder of Islamic political philosophy. Mahdi, who also brought to light writings of Alfarabi that had long been presumed lost or were not even known, presents this great thinker as his contemporaries would have seen him: as a philosopher who sought to lay the foundations for a new (...)
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  33. Kiki Kennedy-Day (2003). Books of Definition in Islamic Philosophy: The Limits of Words. Routledgecurzon.score: 333.0
    The first section of this book surveys the development of Islamic philosophy though an examination of the definitions for substance, cause and matter. These important philosophical terms were defined by each new generation of philosophers. The definitions show an awareness of Greek philosophy, but also take metaphysical thought into an Islamic matrix. In the second section the author translates Ibn Sina's Kitab al-hudud (Book of Definition) and puts the tenth-century philosopher in his proper geopolitical sphere. Questions of Ibn (...)
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  34. Ian Richard Netton (ed.) (2006). Islamic Philosophy and Theology: Critical Concepts in Islamic Thought. Routledge.score: 333.0
    Islam, one of the worlds great faiths, was born as a result of the revelation of the Quran to the Prophet Muhammad (c. 570-632) in Arabia. A proper understanding of the Islamic present depends on an accurate knowledge of the way in which Islamic thought developed from medieval times onwards. For instance, Islam evolved a sophisticated theology and set of philosophical systems of its own, which owed something to the impact of Greek thought, but became uniquely (...) because of the vital presence within that faith of the Quran. Furthermore, Islam soon came into contact with Greek philosophy and science, and a translation movement into Arabic began. The roles of Kason and Revelation, and the primacy that was to be given to one or the other, came to the fore. Problems which had also vexed Christianity such as anthropomorphism, free will and predestination provided intellectual stimulation for Islamic thinkers, while the mystical impulse, articulated in Islamic Sufism, imbued the writings of several of the theologians and philosophers considered in these volumes. Taken together, all of these issues constitute a golden period of Islamic debate and intellectual inquiry, and the articles collected in this fascinating set reflect that Islamic dynamic. (shrink)
     
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  35. Robert Hammond (1947). The Philosophy of Alfarabi and its Influence on Medieval Thought. New York, Hobson Book Press.score: 321.0
    PREFACE HE purpose of this book is to present, in as brief and systematic a way, the whole philosophy of Alfarabi and the influence it exerted on Medieval ...
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  36. John Marenbon (ed.) (1998). Medieval Philosophy. Routledge.score: 314.0
    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 (...)
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  37. Ann K. S. Lambton (1981). State and Government in Medieval Islam: An Introduction to the Study of Islamic Political Theory: The Jurists. Oxford University Press.score: 301.5
    I RELIGION AND POLITICS: THE LAW Islam, like Judaism and Christianity, believes in the divine origin of government. It follows, therefore, that political ...
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  38. Muhammad Hozien (2006). Richard M. Frank, Philosophy, Theology and Mysticism in Medieval Islam: Texts and Studies on the Development and History of Kalam, Volume. Journal of Islamic Philosophy 2:205-206.score: 298.5
  39. Muhammad Hozien (2006). Philosophy, Theology and Mysticism in Medieval Islam. Journal of Islamic Philosophy 2 (1):205-206.score: 298.5
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  40. Arthur Stephen McGrade (ed.) (2003). The Cambridge Companion to Medieval Philosophy. Cambridge University Press.score: 297.0
    Spanning a millennium of thought extending from Augustine to Thomas Aquinas and beyond, this volume takes its readers into one of the most exciting periods in the history of philosophy. It includes not only the thinkers of the Latin West but also the profound contributions of Islamic and Jewish philosophers such as Avicenna and Maimonides. Leading specialists examine what it was like to study philosophy in the cultures and institutions of the Middle Ages. Supplementary material includes chronological charts and (...)
     
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  41. Egbert P. Bos & P. A. Meijer (eds.) (1992). On Proclus and His Influence in Medieval Philosophy. E.J. Brill.score: 278.0
     
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  42. A. M. Goichon (1969). The Philosophy of Avicenna and its Influence on Medieval Europe. Delhi, Motilal Banarsidass.score: 278.0
     
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  43. Arthur Hyman & James J. Walsh (eds.) (1973/1983). Philosophy in the Middle Ages: The Christian, Islamic, and Jewish Traditions. Hackett Pub. Co..score: 270.0
    Introduction The editors of this volume hope that it will prove useful for the study of philosophy in the Middle Ages by virtue of the comprehensiveness of ...
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  44. Richard N. Bosley & Martin M. Tweedale (eds.) (2006). Basic Issues in Medieval Philosophy, Second Edition: Selected Readings Presenting Interactive Discourse Among the Major Figures. Broadview Press.score: 265.5
    In this important collection, the editors argue that medieval philosophy is best studied as an interactive discussion between thinkers working on very much the same problems despite being often widely separated in time or place. Each section opens with at least one selection from a classical philosopher, and there are many points at which the readings chosen refer to other works that the reader will also find in this collection. There is a considerable amount of material from central figures (...)
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  45. Herbert A. Davidson (1992). Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect. Oxford University Press.score: 264.0
    A study of problems, all revolving around the subject of intellect in the philosophies of Alfarabi, Avicenna, and Averroes, this book starts by reviewing discussions in Greek and early Arabic philosophy which served as the background for the three Arabic thinkers. Davidson examines the cosmologies and theories of human and active intellect in the three philosophers and covers such subjects as: the emanation of the supernal realm from the First Cause; the emanation of the lower world from the transcendent active (...)
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  46. Mehmet Karabela (2012). The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam (Review). Philosophy East and West 62 (4):605-608.score: 261.0
  47. Joel L. Kraemer (1986). Philosophy in the Renaissance of Islam: Abū Sulaymān Al-Sijistānī and His Circle. E.J. Brill.score: 261.0
    ... the turn of the fourth/tenth century, in the province of Sijistan, Muhammad b. Tahir b. Bahram was born, known in the fullness of time as Abu Sulayman ...
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  48. John Marenbon (ed.) (2013). Continuity and Innovation in Medieval and Modern Philosophy: Knowledge, Mind and Language. Oup/British Academy.score: 261.0
    The usual division of philosophy into 'medieval' and 'modern' may obscure very real continuities in the ideas of thinkers in the western and Islamic traditions. This book examines three areas where these continuities are particularly clear: knowledge, the mind, and language.
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  49. Fadlou Shehadi (1995). Philosophies of Music in Medieval Islam. E.J. Brill.score: 256.5
    This surveys the philosophies of music of the most important thinkers in Islam between the 9th and the 15th centuries A.D. It covers topics ranging from the ...
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