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  1. Duns Scotus on the Goodness of God.Marilyn McCord Adams - 1987 - Faith and Philosophy 4 (4):486-505.
    Over the past thirty years, analytical philosophers of religion have confronted the problem of evil in the guise of the atheistic argument from evil against the existence of God. Many have met it from the posture of defense, constructing logically possible morally sufficient reasons for divine permission of evils from the materials of religion-neutral value-theory. At best, such defenses vindicate divine goodness along the dimension “producer of global goods,” while neglecting the religiously more relevant dimension of His goodness to individual (...)
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  2. Al-Farabi's Political Philosophy.M. Saghir Al-Hasan - 1958 - Pakistan Philosophical Journal 1 (3):33.
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  3. Al-Farabi's Philosophical Lexicon = Qamus Al-Farabi Al-Falsafi.Ilai Alon - 2002
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  4. Joep Lameer, Al-Fārābī and Aristotelian Syllogistic: Greek Theory and Islamic Practice, Leiden-New York-Köln 1994, Xx + 351 P. ISBN 90-04-09884-4. [REVIEW]Bäck Allan - 1995 - Vivarium 33 (2):246-249.
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  5. Al-Farabi's Commentary and Short Treatise on Aristotle's de Interpretatione.Allan Bäck - 1983 - Journal of the History of Philosophy 21 (3):396-398.
  6. Alfarabi and the "Rhetoric": The Cave Revisited.William F. Boggess - 1970 - Phronesis 15 (1):86 - 90.
  7. Farabi's Virtuous City and the Plotinian World Soul: A New Reading of Farabi's «Mabadi' Ara' Ahl Al-Madina Al-Fadila».Gina Marie Bonelli - unknown
    Happiness ) materializes as the ultimate goal of man in Abū NaṣrMuḥammad b. Muḥammad b. Tarkhān al-Fārābīs Mabādi' Arā' Ahl Al-Madīna Al-Fāḍila. Buthappiness, i.e., happiness in this life and happiness in the afterlife, is onlyattainable by the virtuous citizen. The prevailing academic vision of Fārābī'sVirtuous City essentially can be placed into two categories: either it is an idealas found in Plato’s Republic or it is an actual city that has been founded or willbe established at some time in the future. (...)
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  8. Islamic Philosophy & the Ethics of Belief.Anthony Robert Booth - 2016 - Palgrave-Macmillan.
    In this book the author argues that the Falasifa, the Philosophers of the Islamic Golden Age, are usefully interpreted through the prism of the contemporary, western ethics of belief. He contends that their position amounts to what he calls ‘Moderate Evidentialism’ – that only for the epistemic elite what one ought to believe is determined by one’s evidence. The author makes the case that the Falasifa’s position is well argued, ingeniously circumvents issues in the epistemology of testimony, and is well (...)
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  9. Une Note Sur Les Sources Philosophiques du Ps.-Farabi, la Quiddité de L'Âme.Rémi Brague - 2003 - Arabic Sciences and Philosophy 13 (2):239-241.
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  10. Al-Farabi, Avicenna, & Averroes on Intellect.Herbert A. Davidson - 1992 - Oxford University Press.
    The distinction between the potential intellect and the active intellect was first drawn by Aristotle. Medieval Islamic, Jewish, Christian philosophers, and European philosophers in the sixteenth century considered it a possible key to deciphering the nature of man and the universe. In this book, Herbert Davidson examines the treatment of intellect in Alfarabi , Avicenna and Averroes , with particular attention to the way in which they addressed the tangle of issues that grew up around the active intellect.
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  11. Sotsial Nye, Eticheskie I Esteticheskie Vzgliady Al -Farabi.Zh M. Abdil din, Mukash Seisembaevich Burabaev & Filosofiya Jene Pravo Institut ) - 1984 - Nauka, Kazakhskoi Ssr.
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  12. Astronomie et astrologie selon Fārābī.Th A. Druart - 1978 - Bulletin de Philosophie Medievale 20:43-47.
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  13. Al-Fârâbî.Thérèse-Anne Druart - 2010 - Proceedings of the American Catholic Philosophical Association 84:1-17.
    The paper first presents the necessary background to appreciate al-Fârâbî’s views and his originality. It explains the issues Anicent philosophers faced: the natural vs. the conventional origin of language, the problem of ambiguous words, and the difficulty to express Greek thought into Latin. It then sketches andcontrasts the views of Christianity and Islam on the origin of language and the diversity of idioms. It argues that al-Fârâbî follows the philosophical tradition butdevelops it in sophisticated and original manner by telling the (...)
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  14. Al-Farabi and the Reconciliation of Plato and Aristotle.Majid Fakhry - 1965 - Journal of the History of Ideas 26 (4):469.
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  15. Al-Farabi on the Perfect State = Abu Nasr Al-Farabi's Mab Adi' Ar A'ahl Al-Mad Ina Al-F Adila.Richard Farabi & Walzer - 1985
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  16. Sharh Al-Farabi Li-Kitab Aristutalis Fi Al- Ibarah.Stanley B. Farabi, Wilhelm Marrow & Kutsch - 1960 - Al-Matba Ah Al-Kathulikiyah.
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  17. Sharh Al-Farabi Li-Kitab Aristutalis Fi Al- Ibarah.Wilhelm Farabi, Stanley Kutsch, Marrow & Aristotle - 1971 - Dar Al-Mashriq.
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  18. La Quiddité de l'Âme, Traité Populaire Néoplatonisant Faussement Attribué À Al-Farabi: Traduction Annotée Et Commentée.Gad Freudenthal - 2003 - Arabic Sciences and Philosophy 13 (2):173-237.
    The classic Arabic bibliographies ascribe to al-Farabi a treatise entitled Fi mahiyyat al-nafs (“On the Essence of the Soul”), of which no Arabic manuscript is known to exist. There is however a Hebrew text, translated from the Arabic by Zera[hudot]iah ben She'altiel [Hudot]en of Rome in 1284, which is ascribed to al-Farabi in all the manuscripts and which carries the title Ma'amar be-mahut ha-nefesh (“Treatise on the Essence of the Soul”). Since Steinschneider, this text is taken to be the translation (...)
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  19. El intelecto agente en Al-Farabi.Rafael Ramón Guerrero - 2002 - Revista Española de Filosofía Medieval 9:19-32.
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  20. Textos de Al-Farabi En Una Obra Andalusí Del Siglo XI: "Gayat Al-Hakim" de Abu Maslama Al-Mayriti.Rafael Ramón Guerrero - 1991 - Al-Qantara: Revista de Estudios Árabes 12 (1):3-18.
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  21. Alfarabius, Compendium Legum Platonis. Edidit Et Latine Vertit F. Gabrieli. Corpus Platonicum Medii Aevi, Plato Arabus Vol. III. (London: Warburg Institute. 1952. Pp. Xiv + 37 + 46.). [REVIEW]W. K. C. Guthrie - 1954 - Philosophy 29 (108):90-.
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  22. The Criticism Of Democracy in Plato and Farabi.Muharrem Hafız - unknown - Yeditepe'de Felsefe (Philosophy at Yeditepe) 7.
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  23. The Philosophy of Alfarabi and its Influence on Medieval Thought.Robert Hammond - 1947 - New York: Hobson Book Press.
    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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  24. Al-Fārābī's Commentary and Short Treatise on Aristotle's De Interpretatione.Nicholas L. Heer - 1986 - International Studies in Philosophy 18 (3):118-119.
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  25. Al‐Farabi's Short Commentary on Aristotle's.Desmond Paul Henry - 1964 - Philosophical Books 5 (1):1-2.
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  26. Ai-Farabi's Commentary and Short Treatise on Aristotle's de Interpretatione.Alfred L. Ivry - 1988 - Ancient Philosophy 8 (2):309-312.
  27. Intellect, Substance, and Motion in Al-Farabi's Cosmology.Damien Triffon Janos - unknown
    This dissertation offers a new and comprehensive analysis of Abū Naṣr al-Fārābī's cosmology by focusing on various important issues that have been largely neglected by the modern scholarship. It provides an examination of the physical, metaphysical, and astronomical aspects of al-Fārābī's cosmology by adopting a multidisciplinary approach that takes into account the history of philosophy and the history of astronomy. Accordingly, my dissertation explores how al-Fārābī attempted to reconcile features of Ptolemaic astronomy with Aristotelian and Neoplatonic theories, an endeavor which (...)
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  28. Isl'm Mant K Tarihi Ve F'r'bî Mant G.Nihat Keklik - 1969 - Edebiyat Fakültesi Bas Mevi.
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  29. Al-Fārābi on the Democratic City.Muhammad Ali Khalidi - 2003 - British Journal for the History of Philosophy 11 (3):379 – 394.
    This essay will explore some of al-Farabı’s paradoxical remarks on the nature and status of the democratic city (al-madınah al-jama`ıyyah). In describing this type of non-virtuous city, Farabı departs significantly from Plato, according the democratic city a superior standing and casting it in a more positive light. Even though at one point Farabı follows Plato in considering the timocratic city to be the best of the imperfect cities, at another point he implies that the democratic city occupies this position. Since (...)
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  30. Usul Va Mabadi-I Falsafah-I Siyasi-I Farabi Sharh-I Nazariyah-I Madinah-I Fazilah Ba Tatabiq Bar Ara -I Aflatun Va Aristu.Farnaz Nazirzadah Kirmani - 1996
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  31. Aristoteles Ve F'r'bî'nin Varl K Ve Dü Sünce Ögretileri.Mübahat Türker Küyel - 1969 - Ankara Üniversitesi Bas Mevi.
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  32. Du Coran À la Philosophie la Langue Arabe Et la Formation du Vocabulaire Philosophique de Farabi.Jacques Langhade - 1994
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  33. La “Classificazione Delle Scienze” di Al-Fārābī Nella Tradizione Ebraica: Edizione Critica E Traduzione Annotata Della Versione Ebraica di Qalonymos Ben Qalonymos Ben Me'ir. [REVIEW]Oliver Leaman - 1994 - Speculum 69 (3):925-926.
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  34. Al-Farabi’s Images in Advance.Katharine Loevy - forthcoming - Epoché: A Journal for the History of Philosophy.
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  35. Abu Nasr Al-Farabi Fi Al-Dhikrá Al-Alfiyah Li-Wafatihi 950 M : Al-Kitab Al-Tadhkari.Ibrahim Madkur - 1983 - Al-Hay Ah Al-Misriyah Al- Ammah Lil-Kitab.
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  36. Conceptualization of Religious Art in Farabi's Philosophy.Nadia Maftuni - 2011 - Kheradnameh Sadra Quarterly 63.
    Farabi has placed artists as the carriers of religion in the second place in utopia and after the prophetic government. He believes that the angel of revelation emanates all intelligibles to the rational faculty of the Prophet and then to his imaginal faculty. Due to their low capabilities or habits, the public are incapable of the rational perception of happiness and the truth. Therefore, the Prophet , who himself enjoys intellectual mastery over all realities based on certain arguments, revealed their (...)
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  37. Al-Farabi and His SchoolIan Richard Netton.Muhsin Mahdi - 1994 - Isis 85 (2):307-307.
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  38. Al-Fārābī's Imperfect StateAl-Farabi on the Perfect State: Abū Naṣr Al-Fārābī's Mabādiʾ Ārāʾ Ahl Al-Madīna Al-FāḍilaAl-Farabi's Imperfect StateAl-Farabi on the Perfect State: Abu Nasr Al-Farabi's Mabadi Ara Ahl Al-Madina Al-Fadila.Muhsin Mahdi & Richard Walzer - 1990 - Journal of the American Oriental Society 110 (4):691.
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  39. Al-Farabi's Commentary and Short Treatise on Aristotle's De Interpretatione.Michael E. Marmura & F. W. Zimmermann - 1983 - Journal of the American Oriental Society 103 (4):763.
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  40. Classical Arabic Philosophy: An Anthology of Sources.Jon McGinnis & David C. Reisman (eds.) - 2007 - Hackett.
    This volume introduces the major classical Arabic philosophers through substantial selections from the key works (many of which appear in translation for the first time here) in each of the fields—including logic, philosophy of science, natural philosophy, metaphysics, ethics, and politics—to which they made significant contributions. -/- An extensive Introduction situating the works within their historical, cultural, and philosophical contexts offers support to students approaching the subject for the first time, as well as to instructors with little or no formal (...)
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  41. F. W. Zimmermann: Al-Farabi's Commentary and Short Treatise on Aristotle's De Interpretatione. (Classical and Medieval Logic Texts, 3.) Pp. Clii + 287. Oxford: O.U.P. For the British Academy, 1981 (Paperback 1987). [REVIEW]James E. Montgomery - 1989 - The Classical Review 39 (01):143-144.
  42. "The Philosophy of Plato and Aristotle," by Alfarabi, Trans. Muhsin Muhdi.J. T. Moore - 1963 - Modern Schoolman 41 (1):104-104.
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  43. Logic and Aristotle's Rhetoric and Poetics in Medieval Arabic Philosophy, And: The Poetics of Alfarabi and Avicenna.Parviz Morewedge - 1992 - Journal of the History of Philosophy 30 (4):605-608.
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  44. Metaphysics as Rhetoric: Alfarabi's Summary of Plato's "Laws".Joshua Parens - 1995 - State University of New York Press.
  45. Alfarabi, The Attainment of Happiness ; Alfarabi, Plato's Laws ; Avicenna, On the Divisions of the Rational Sciences.Joshua Parens & Joseph C. Macfarland - 2011 - In Joshua Parens & Joseph C. Macfarland (eds.), Medieval Political Philosophy: A Sourcebook. Cornell University Press.
  46. Al-Fârâbî‟ s Introduction to the Study of Medicine.M. Plessner - 1972 - In Richard Walzer, S. M. Stern, Albert Habib Hourani & Vivian Brown (eds.), Islamic Philosophy and the Classical Tradition. Columbia, University of South Carolina Press. pp. 307--314.
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  47. The Return of Abu Nasr Al-Farabi.Paul Rahe - 2012 - Reason Papers 34 (2):28-37.
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  48. Al-Farabi on Logical Tradition.Nicholas Rescher - 1963 - Journal of the History of Ideas 24 (1):127.
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  49. Aquinas on Limits to Political Responsibility for Virtue.Michael J. Sweeney - 2009 - Review of Metaphysics 62 (4):819-847.
    Al-Farabi saw himself as inheriting from Aristotle the problem of limits to political responsibility for virtue. If the state possesses the authority to habituate citizens to virtue, what are the limits to that responsibility? Aristotle establishes two main limits: the family and the size of the state. Al-Farabi rejects both. Thomas Aquinas’s view of marriage as a sacrament, on the other hand, reinforces the Aristotelian position that the family is the most basic limit to public responsibility for virtue. In fact, (...)
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  50. Al-Farabi's Commentary and Short Treatise on Aristotle's "De Interpretatione.". [REVIEW] T. - 1982 - Review of Metaphysics 36 (1):212-213.
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