Search results for 'islamic neoplatonism' (try it on Scholar)

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  1. Lucas Siorvanes (1995). Neoplatonism and Islamic Thought, And: Neoplatonism and Gnosticism, And: Neoplatonism and Jewish Thought (Review). Journal of the History of Philosophy 33 (1):170-173.score: 120.0
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  2. Paul E. Walker, Abu Ya‘Qub Al-Sijistani. Internet Encyclopedia of Philosophy.score: 60.0
  3. Edward Booth (1983). Aristotelian Aporetic Ontology in Islamic and Christian Thinkers. Cambridge University Press.score: 54.0
    This is a ground-breaking study of the consequences of a central problem in Aristotle's Metaphysics in the interpretation given to it by Islamic and Christian Aristotelian philosophers: the relationship between individuals as individuals, and individuals as instances of a universal. Father Booth begins from an examination of the factors causing the aporia in the centre of Aristotle's ontology, going on to elaborate the way in which it occurred sometimes with confused reactions among the Greek, Syrian and Arab commentators, and (...)
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  4. Paul Ernest Walker (1993). Early Philosophical Shiism: The Ismaili Neoplatonism of Abū Yaʻqūb Al-Sijistānī. Cambridge University Press.score: 48.0
    The Ismailis, among whom are the followers of the Aga Khan, rose to prominence during the 4th Islamic/10th Christian century. They developed a remarkably successful intellectual programme to sustain and support their political activities, promoting demands of Islamic doctrine together with the then newly imported sciences from abroad. The high watermark of this intellectual movement is best illustrated in the writings of the Ismaili theoretician Abu Ya´qub al-Sijistani. Using both published and manuscript writings of al-Sijistani that have hitherto (...)
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  5. Ilsetraut Hadot (2007). Dans Quel Lieu le Néoplatonicien Simplicius a-T-Il Fondé Son École de Mathématiques, Et Où a Pu Avoir Lieu Son Entretien Avec Un Manichéen? International Journal of the Platonic Tradition 1 (1):42-107.score: 48.0
    The historian Agathias (Hist. II 30.3-31.4) relates that under the Emperor Justinian seven philosophers (Damascius, Simplicius, Eulamius, Priscianus, Hermeias, Diogenes, and Isidorus) sought refuge in Persia because of their own country's anti-pagan laws but that they ultimately returned in 532 to the Roman Empire. There have been many hypotheses about the fate of these philosophers after their return. Most recently M. Tardieu has argued that these philosophers went to Harran, a town that was located on the Persian frontier and that (...)
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  6. Peter Adamson (2002). The Arabic Plotinus: A Philosophical Study of the Theology of Aristotle. Duckworth.score: 48.0
  7. Ibn Gabirol (2007). Fonte Della Vita. Bompiani.score: 48.0
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  8. Abū al-Ḥasan Muḥammad ibn Yūsuf ʻĀmirī (2006). Feder, Tafel, Mensch: Al-ʻāmirīs Kitāb Al-Fuṣūl Fī L-Maʻālim Al-Ilāhīya Und Die Arabische Proklos-Rezeption Im 10. Jh. Brill.score: 48.0
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  9. John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.score: 46.0
    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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  10. John Gregory (1999). The Neoplatonists: A Reader. Routledge.score: 46.0
    The Neoplatonist philosophers who flourished between the third and sixth centuries AD had a profound influence on western philosophy, on both Christian and Islamic literature and the visual arts from the Renaissance to modern times. This extensively revised and updated second edition of Neoplatonists provides a valuable introduction to the thought of four central Neoplatonic philosophers, Plotinus, Porphyry, Proclus and Iamblichus. John Gregory presents new translations of a selection of key passages from Neoplatonist writings, an introduction that puts in (...)
     
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  11. Arie Johan Vanderjagt & Detlev Pätzold (eds.) (1991). The Neoplatonic Tradition: Jewish, Christian and Islamic Themes. Dinter.score: 42.0
  12. Parviz Morewedge (1981). Sufism, Neoplatonism, and Zaehner's Theistic Theory of Mysticism. In , Islamic Philosophy and Mysticism. Caravan Books.score: 36.0
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  13. Erik Baldwin (2010). On the Prospects of an Islamic Externalist Account of Warrant. In Tymieniecka Anna-Teresa & Muhtaroglu Nazif (eds.), Classic Issues in Islamic Philosophy and Theology Today (Islamic Philosophy and Occidental Phenomenology in Dialogue, vol. 4. Springer.score: 27.0
    Alvin Plantinga’s externalist religious epistemology, which incorporates a proper function account of warrant, forms the basis for his standard and extended Aquinas/Calvin models. Respectively, these models show how it could be that Theistic Belief and Christian Belief could be warranted for believers in a properly basic manner. Christianity and Islam share fundamental theses that underlie the plausibility of Plantinga’s models: the Dependency Thesis, the Design Thesis, and the Immediacy Thesis. Accordingly, an Islamic worldview can endorse the truth of the (...)
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  14. Gillian Rice (1999). Islamic Ethics and the Implications for Business. Journal of Business Ethics 18 (4):345 - 358.score: 24.0
    As global business operations expand, managers need more knowledge of foreign cultures, in particular, information on the ethics of doing business across borders. The purpose of this paper is twofold: (1) to share the Islamic perspective on business ethics, little known in the west, which may stimulate further thinking and debate on the relationships between ethics and business, and (2) to provide some knowledge of Islamic philosophy in order to help managers do business in Muslim cultures. The case (...)
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  15. Ali Rizvi, A Critique of Modern Philosophy and Plea for Philosophy in Islamic Culture.score: 24.0
    In this paper I make a case for a genuine and legitimate role for philosophy in modern Islamic culture. However, I argue that in order to make any progress towards reinstating such philosophical activity, we need to look deep into the nature and essence of modern philosophy. In this paper I aim to do this precisely by challenging modern philosophy’s self conception as an absolute critique (i.e. a critique of everything/anything). I argue that such a conception is not only (...)
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  16. Mehmet Karabela (2011). The Development of Dialectic and Argumentation Theory in Post-Classical Islamic Intellectual History. Dissertation, McGill Universityscore: 24.0
    This dissertation is an analysis of the development of dialectic and argumentation theory in post-classical Islamic intellectual history. The central concerns of the thesis are; treatises on the theoretical understanding of the concept of dialectic and argumentation theory, and how, in practice, the concept of dialectic, as expressed in the Greek classical tradition, was received and used by five communities in the Islamic intellectual camp. It shows how dialectic as an argumentative discourse diffused into five communities (theologicians, poets, (...)
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  17. 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: 24.0
    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 (metaphysics) (...)
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  18. Mariam Attar (2010). Islamic Ethics: Divine Command Theory in Arabo-Islamic Thought. Routledge.score: 24.0
    This book explores philosophical ethics in Arabo-Islamic thought.
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  19. 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: 24.0
    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 learn (...)
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  20. Hossam E. Fadel (2012). Developments in Stem Cell Research and Therapeutic Cloning: Islamic Ethical Positions, a Review. Bioethics 26 (3):128-135.score: 24.0
    Stem cell research is very promising. The use of human embryos has been confronted with objections based on ethical and religious positions. The recent production of reprogrammed adult (induced pluripotent) cells does not – in the opinion of scientists – reduce the need to continue human embryonic stem cell research. So the debate continues.Islam always encouraged scientific research, particularly research directed toward finding cures for human disease. Based on the expectation of potential benefits, Islamic teachings permit and support human (...)
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  21. Mehmet Karabela (2013). Between Jadal and Burhān: Reading Post-Classical Islamic Intellectual History Through Ibn Ṭufeyl’s Novel Ḥayy B. Yaḳẓān. JOURNAL OF THE FACULTY OF DIVINITY OF ANKARA UNIVERSITY 54 (2):77-93.score: 24.0
    This article opens a new discussion in the field of post-classical Islamic intellectual history by showing how literature and intellectual history are two inseparable and interdependent fields through an analysis of Ibn Ṭufayl’s novel, Ḥayy b. Yaqẓān. To this end, the article first examines the tension between the two concepts of jadal and burhān, which have affected much of the currents in classical Islamic intellectual history, and does so by assessing the three main figures in Ibn Ṭufayl’s novel: (...)
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  22. Seyyed Hossein Nasr & Oliver Leaman (eds.) (1996). History of Islamic Philosophy. Routledge.score: 24.0
    Islamic Philosophy has often been treated as mainly of historical interest, belonging to the history of ideas rather than to philosophy. This is volume challenges this belief. The Routledge History of Philosophy is made up entirely of essays by a distinguished list of writers. They provide detailed discussions of the most important thinkers and the key concepts in Islamic philosophy, from earliest times to the present day. Fifty authors from over sixteen countries have contributed to this volume. Each (...)
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  23. M. A. Cook (2000). Commanding Right and Forbidding Wrong in Islamic Thought. Cambridge University Press.score: 24.0
    What kind of duty do we have to try to stop other people doing wrong? The question is intelligible in just about any culture, but few of them seek to answer it in a rigorous fashion. The most striking exception is found in the Islamic tradition, where 'commanding right' and 'forbidding wrong' is a central moral tenet already mentioned in the Koran. As an historian of Islam whose research has ranged widely over space and time, Michael Cook is well (...)
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  24. J. I. Laliwala (2005). Islamic Philosophy of Religion: Synthesis of Science Religion and Philosophy. Sarup & Sons.score: 24.0
    Definition and Meaning of the Islamic Philosophy of Religion Difference between Islamic Philosophy and Muslim Philosophy There is a difference between ...
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  25. Yahya Yasrebi (2007). A Critique of Causality in Islamic Philosophy. Topoi 26 (2):255-265.score: 24.0
    After the problems of epistemology, the most fundamental problem of Islamic philosophy is that of causality. Causality has been studied from various perspectives. This paper endeavors first to analyze the issues of causality in Islamic philosophy and then to critique them. A sketch is provided of the history of the development of theories of causality in Islamic philosophy, with particular attention to how religious considerations came to determine the shape of the philosophical theories that were accepted. It (...)
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  26. Roszaini Haniffa & Mohammad Hudaib (2007). Exploring the Ethical Identity of Islamic Banks Via Communication in Annual Reports. Journal of Business Ethics 76 (1):97 - 116.score: 24.0
    Islamic Banks (IBs) are considered as having ethical identity, since the foundation of their business philosophy is closely tied to religion. In this article, we explore whether any discrepancy exists between the communicated (based on information disclosed in the annual reports) and ideal (disclosure of information deemed vital based on the Islamic ethical business framework) ethical identities and we measure this by what we have termed the Ethical Identity Index (EII). Our longitudinal survey results over a 3-year period (...)
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  27. Oliver Leaman (2009). Islamic Philosophy: An Introduction. Polity.score: 24.0
    The new edition of Islamic Philosophy will continue to be essential reading for students and scholars of the subject, as well as anyone wanting to learn more ...
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  28. R. Baine Harris (ed.) (1976). The Significance of Neoplatonism. Distributed by State University of New York Press.score: 24.0
    A Brief Description of Neoplatonism R. Baine Harris Old Dominion University There are essentially three ways in which Neoplatonism may be considered to be ...
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  29. Nerina Rustomji (2008). The Garden and the Fire: Heaven and Hell in Islamic Culture. Columbia University Press.score: 24.0
    The garden, the fire, and Islamic origins -- Visions of the afterworld -- Material culture and an Islamic ethic -- Other worldly landscapes and earthly realities -- Humanity, servants, and companions -- Individualized gardens and expanding fires -- Legacy of gardens -- Epilogue.
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  30. Ashk Dahlén (2003). Islamic Law, Epistemology and Modernity: Legal Philosophy in Contemporary Iran. Routledge.score: 24.0
    This book is a comprehensive analysis of the major intellectual positions in the philosophical debate on Islamic law that is occurring in contemporary Iran.
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  31. 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: 24.0
    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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  32. Lenn Evan Goodman (2003). Islamic Humanism. Oxford University Press.score: 24.0
    Tracing the course of thought, action, and expression in the golden age of Islamic civilization, L. E. Goodman's Islamic Humanism paints a vivid panorama that departs strikingly from the all too familiar image of Islamic dogma, authoritarianism, and militancy. Among the poets and philosophers, scientists and historians, ethicists and mystics of Islam, Goodman finds a warm and vital humanism, committed to the pursuit of knowledge and to the cosmopolitan values of generosity, tolerance, and understanding. Drawing on a (...)
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  33. Maha Elkaisy-Friemuth (2006). God and Humans in Islamic Thought: Abd Al-Jabbar, Ibn Sina and Al-Ghazali. Routledge.score: 24.0
    The explanation of the relationship between God and humans, as portrayed in Islam, is often influenced by the images of God and of human beings which theologians, philosophers and mystics have in mind. The early period of Islam disclose a diversity of interpretations of this relationship. Thinkers from the tenth and eleventh century had the privilege of disclosing different facets of the relationship between humans and the divine. God and Humans in Islamic Thought discusses the view of three different (...)
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  34. Mohammed Ghaly (2012). The Beginning of Human Life: Islamic Bioethical Perspectives. Zygon 47 (1):175-213.score: 24.0
    Abstract. In January 1985, about 80 Muslim religious scholars and biomedical scientists gathered in a symposium held in Kuwait to discuss the broad question “When does human life begin?” This article argues that this symposium is one of the milestones in the field of contemporary Islamic bioethics and independent legal reasoning (Ijtihād). The proceedings of the symposium, however, escaped the attention of academic researchers. This article is meant to fill in this research lacuna by analyzing the proceedings of this (...)
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  35. Abdul Kabir Hussain Solihu & Abdul Rauf Ambali (2011). Dissolving the Engineering Moral Dilemmas Within the Islamic Ethico-Legal Praxes. Science and Engineering Ethics 17 (1):133-147.score: 24.0
    The goal of responsible engineers is the creation of useful and safe technological products and commitment to public health, while respecting the autonomy of the clients and the public. Because engineers often face moral dilemma to resolve such issues, different engineers have chosen different course of actions depending on their respective moral value orientations. Islam provides a value-based mechanism rooted in the Maqasid al-Shari‘ah (the objectives of Islamic law). This mechanism prioritizes some values over others and could help resolve (...)
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  36. Mohammed Ghaly (2012). Religio-Ethical Discussions on Organ Donation Among Muslims in Europe: An Example of Transnational Islamic Bioethics. [REVIEW] Medicine, Health Care and Philosophy 15 (2):207-220.score: 24.0
    This article analyzes the religio-ethical discussions of Muslim religious scholars, which took place in Europe specifically in the UK and the Netherlands, on organ donation. After introductory notes on fatwas (Islamic religious guidelines) relevant to biomedical ethics and the socio-political context in which discussions on organ donation took place, the article studies three specific fatwas issued in Europe whose analysis has escaped the attention of modern academic researchers. In 2000 the European Council for Fatwa and Research (ECFR) issued a (...)
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  37. A. C. Lloyd (1990). The Anatomy of Neoplatonism. Oxford University Press.score: 24.0
    This study proposes that Neoplatonism, while not a modern philosophy, is philosophy in the modern sense. Lloyd analyzes the key structures that underlie the dogmas of the Neoplatonic world picture, including the concept of emanation, the return of the soul to the One, the place of mystical knowledge, epistemology, and Porphyry's theory of predication, and shows that they rest on original but intelligible concepts and arguments.
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  38. Muhsin Mahdi (2001). Alfarabi and the Foundation of Islamic Political Philosophy. University of Chicago Press.score: 24.0
    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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  39. Ayman Shabana (2012). Paternity Between Law and Biology: The Reconstruction of the Islamic Law of Paternity in the Wake of Dna Testing. Zygon 47 (1):214-239.score: 24.0
    Abstract: The discovery of DNA paternity tests has stirred a debate concerning the definition of paternity and whether the grounds for such a definition are legal or biological. According to the classical rules of Islamic law, paternity is established and negated on the basis of a valid marriage. Modern biomedical technology raises the question of whether paternity tests can be the sole basis for paternity, even independently of marriage. Although on the surface this technology seems to challenge the authority (...)
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  40. Muhammad Ali Khalidi (ed.) (2005). Medieval Islamic Philosophical Writings. Cambridge University Press.score: 24.0
    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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  41. Anna-Teresa Tymieniecka (ed.) (2006). Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm. Springer.score: 24.0
    By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, on (...)
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  42. 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: 24.0
    Offers a new interpretation of medieval Islamic philosophy, one informed by Platonic mysticism.
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  43. Abbas J. Ali, Abdulrahman Al-Aali & Abdullah Al-Owaihan (2013). Islamic Perspectives on Profit Maximization. Journal of Business Ethics 117 (3):467-475.score: 24.0
    Ethical considerations, especially those religiously driven, play a significant role in shaping business conduct and priorities. Profit levels and earnings constitute an integral part of business considerations and are relevant and closely linked to prevailing ethics. In this paper, Islamic prescriptions on profit maximization are introduced. Islamic business ethics are outlined as well. It is suggested that while Islamic teaching treats profits as reward for engaging in vital activities necessary for serving societal interests, profit maximization is not (...)
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  44. Lenn Evan Goodman (1999). Jewish and Islamic Philosophy: Crosspollinations in the Classic Age. Rutgers University Press.score: 24.0
    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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  45. Riccardo Chiaradonna & Franco Trabattoni (eds.) (2009). Physics and Philosophy of Nature in Greek Neoplatonism: Proceedings of the European Science Foundation Exploratory Workshop (Il Ciocco, Castelvecchio Pascoli, June 22-24, 2006). [REVIEW] Brill.score: 24.0
    This volume makes an important contribution to the understanding of Greek Neoplatonism and its historical significance.
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  46. Seyyed Hossein Nasr (1996). The Islamic Intellectual Tradition in Persia. Curzon Press.score: 24.0
    This volume gathers together the numerous essays by the Iranian metaphysician and ontologist, Seyyed Hossein Nasr, on Islamic philosophers and the intricate ...
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  47. Peter S. Groff (2007). Islamic Philosophy a-Z. Edinburgh University Press.score: 24.0
    Topical entries cover various issues and key positions in all the major areas of philosophy, making clear why the central problems of Islamic philosophy have ...
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  48. Hans Daiber (2012). Islamic Thought in the Dialogue of Cultures: A Historical and Bibliographical Survey. Brill.score: 24.0
    The monograph aims at a historical and bibliographical survey of the qur??nic and rational world-view of early Islam, of the period of translations from Greek into Syriac and Arabic, and of the impact of Islamic thought on Europe.
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  49. Michael Gorman (2005). Augustine's Use of Neoplatonism in Confessions VII: A Response to Peter King. Modern Schoolman 82 (3):227-233.score: 24.0
    A modified version of Michael Gorman's comments on Peter King’s paper at the 2004 Henle Conference. Above all, an account of Augustine’s purposes in discussing Neoplatonism in Confessions VII, showing why Augustine does not tell us certain things we wish he would. In my commentary I will address the following topics: (i) what it means to speak of the philosophically interesting points in Augustine; (ii) whether Confessions VII is really about the Trinity; (iii) Augustine‘s intentions in Confessions VII; (iv) (...)
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  50. İbrahim Kalın (2010). Knowledge in Later Islamic Philosophy: Mulla Sadra on Existence, Intellect, and Intuition. Oxford University Press.score: 24.0
    This study looks at how the seventeenth-century philosopher Sadr al-Din al-Shirazi, known as Mulla Sadra, attempted to reconcile the three major forms of ...
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