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  1.  34
    Richard M. Frank (1992). The Science of Kalām. Arabic Sciences and Philosophy 2 (1):7.
    Our intention here is to present the essential character of classical, sunnm within a strictly formal perspective and to set out its basic aspects. It was conceived by the mutakallimm differed in a number of basic concepts and constructs and in its analytic system, the topical organisation of the major compendia parallels that of metaphysics as understood in the contemporary Aristotelian tradition. The debates between kalm, however, is theological in the strict sense of the term and it is as such (...)
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  2.  60
    Richard M. Frank & James E. Montgomery (eds.) (2006). Arabic Theology, Arabic Philosophy: From the Many to the One: Essays in Celebration of Richard M. Frank. Peeters.
    In this volume, fourteen scholars, many of them contemporaries of Professor Frank, engage with his legacy with important and seminal works which take some of ...
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  3. Richard M. Frank (1992). Creation and the Cosmic System Al-Ghaz'lî & Avicenna. Monograph Collection (Matt - Pseudo).
     
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  4.  1
    Richard M. Frank (1989). Knowledge and Taqlîd: The Foundations of Religious Belief in Classical Asharism. Journal of the American Oriental Society 109 (1):37-62.
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  5.  21
    Richard M. Frank (1999). The Aš'arite Ontology: I Primary Entities. Arabic Sciences and Philosophy 9 (2):163.
    The present study seeks to lay out the most basic elements of the ontology of classical Aarite theology. In several cases this requires a careful examination of the traditional and the formal lexicography of certain key expressions. The topics primarily treated are: how they understood and and essential natures; the systematic exploitation of the equivocities of certain expressions within a general context in which other than words there are no universals proves to be elegant as well as insightful; the basic (...)
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  6.  9
    Richard M. Frank (1983). Moral Obligation in Classical Muslim Theology. Journal of Religious Ethics 11 (2):204 - 223.
    This essay analyzes two contrasting conceptions of ethics set forth in Muslim fundamental theology (kalām), namely, those of the Mu'tazilites and the Ash'arites of the fourth and fifth centuries a.h. (tenth and eleventh centuries c.e.). After set- ting forth a brief statement on the already well-studied position of the Mu'tazi- lites on human actions, the author devotes the rest of this essay to the less-studied position on human actions of the Ash'arites. Of special interest is his analysis of God's creation (...)
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  7.  3
    Richard M. Frank (1995). In Memoriam: Georges Chehata Anawati (1905-1994). Review of Metaphysics 48 (3):711 - 712.
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  8. Richard M. Frank (1996). Al-Ghazātī and the Ash' arite School. Tijdschrift Voor Filosofie 58 (3):575-575.
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  9.  47
    Richard M. Frank (1978). Beings and Their Attributes: The Teaching of the Basrian School of the Muʻtazila in the Classical Period. State University of New York Press.
    INTRODUCTION By way of introduction I wish to indicate briefly something of the scope and aim of this study and to make a few remarks on the perspective ...
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  10. Richard M. Frank & J. van Ess (1994). Creation and the Cosmic System : Al-Ghazālī and Avicenna. Tijdschrift Voor Filosofie 56 (2):360-361.
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  11. Richard M. Frank (2005). Texts and Studies on the Development and History of Kalām. Ashgate.
    v. 1. Philosophy, theology and mysticism in medieval Islam -- v. 2. Early Islamic theology : the Muʻtazilites and al-Ashʻarī -- v. 3. Classical Islamic theology : the Ashʻarites.
     
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  12. James E. Montgomery & Richard M. Frank (2007). Arabic Theology, Arabic Philosophy. Tijdschrift Voor Filosofie 69 (4):765-765.
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