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  1. Averroes's Unity Argument Against Multiple Intellects.Stephen Ogden - forthcoming - Archiv für Geschichte der Philosophie (103).
    Averroes (Ibn Rushd) is well-known for his controversial thesis that there is only one separate intellect for all humankind. This article provides a detailed analysis of Averroes’s Unity Argument from his Long Commentary on De Anima, which argues from unified intelligible concepts to a single transcendent intellect. I set out the Unity Argument in its textual and philosophical context, explain exactly how the argument works on a new interpretation of its infinite regress (based on Averroes’s other assumptions about the mind-dependence (...)
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  2. Necessary Existence and the Doctrine of Being in Avicenna's Metaphysics of the Healing.Daniel D. De Haan - 2020 - Brill.
    In Necessary Existence and the Doctrine of Being in Avicenna’s Metaphysics of the Healing Daniel De Haan explicates the central argument of Avicenna’s metaphysical masterpiece. De Haan argues that the most fundamental primary notion in Avicenna’s metaphysics is neither being nor thing but is the necessary ( wājib), which Avicenna employs to demonstrate the existence and true-nature of the divine necessary existence in itself. This conclusion is established through a systematic investigation of how Avicenna’s theory of a demonstrative science is (...)
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  3. Interpreting Averroes: Critical Essays: Edited by Peter Adamson and Matteo Di Giovanni, Cambridge, Cambridge University Press, 2019, Pp. 262, £75.00 (Hb), ISBN: 9781107114883. [REVIEW]Kendall A. Fisher - 2020 - British Journal for the History of Philosophy 28 (6):1250-1252.
    Classical Islamic thinker Ibn Rushd is widely recognized for his commentaries on Aristotle and his influence on Western Medieval and Renaissance thinkers. Understandably, his contributio...
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  4. Some Remarks on Averroes’ Long Commentary on the Metaphysics Book Alpha Meizon.Ilyas Altuner - 2017 - Entelekya Logico-Metaphysical Review 1 (1-2):5-17.
    Averroes, considered to be the greatest Aristotelian commentator in the Middle Ages, has written three different types of commentary on almost all the works of this great philosopher: short, middle and long. These commentaries have been translated into Latin and Hebrew in the early period, and profoundly influenced both Medieval Europe and Jewish thought for centuries. The effect of Averroes in the West was to spread the whole of Europe under the name of Latin Averroism. The text what you have (...)
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  5. Image of Averroes in Contemporary Moroccan Thought(Book Review). [REVIEW]Abduljaleel Alwali - 2016 - Arab Journal for the Humanities, University of Kuwait, No135 135.
    To start with, we should say that the book is a thesis for obtaining a PhD in philosophy from Mohamed Al-Khamis University in Rabat, Morocco, Arab Cultural Center published in its first edition in 2015 with a number of 368 pages. The book deserves to be read, beginning with the title “The Image of Ibn Rushd in Contemporary Moroccan Thought”. It is an attractive title for two main reasons: Ibn Rushd is one of the most prominent symbols of intellectual rationality (...)
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  6. Renaissance Averroism and Its Aftermath: Arabic Philosophy in Early Modern Europe.Lucian Petrescu - 2016 - Journal of Early Modern Studies 5 (1):189-194.
  7. Conclusion: D’Aristote À Averroès. La Théorie de la Génération au Cœur du Néo-Aristotélisme.Cristina Cerami - 2015 - In Génération Et Substance: Aristote Et Averroès Entre Physique Et Métaphysique. De Gruyter. pp. 672-676.
  8. Averroes and Aquinas on the Agent Intellect's Causation of Intelligibles.Therese Scarpelli Cory - 2015 - Recherches de Theologie Et Philosophie Medievales 82:1-60.
    This article examines two medieval thinkers—Averroes and Aquinas—on the kind of causation exercised by the agent intellect in “abstracting” or producing intelligibles from images in the imagination. It argues that abstraction in these thinkers should be interpreted in causal terms, as an act whereby images in the imagination, through the power of the agent intellect, educe their intelligible likeness in a receptive intellect. This Averroan-Thomistic causal approach to abstraction offers an intriguing alternative to the usual approach to abstraction as an (...)
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  9. Rethinking Abstractionism: Aquinas's Intellectual Light and Some Arabic Sources.Therese Scarpelli Cory - 2015 - Journal of the History of Philosophy 53 (4):607-646.
    The thesis of this paper is that Thomas Aquinas offers an alternative model of abstraction (the Active Principle Model) that overcomes the standard objections to abstractionism and expands our view of what an abstractionist theory might look like. I contend that this alternative model of abstraction has been invisible in plain sight, in Aquinas’s references to the mind’s abstractive mechanism as an “intellectual light.” Such language is not metaphorical but rather technical, signaling that intellectual abstraction is to be modeled on (...)
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  10. Faculties in Arabic Philosophy.Taneli Kukkonen - 2015 - In Dominik Perler (ed.), The Faculties: A History. Oxford University Press. pp. 66-96.
  11. The Dialectical Status of Religious Discourse in Averroes and Aquinas.Francisco J. Romero Carrasquillo - 2014 - American Catholic Philosophical Quarterly 88 (2):361-379.
    The oft-rehearsed, seldom-contested story of Aquinas’s account of sacra doctrina has him holding that revealed theology counts as a demonstrative science, along Aristotelian lines, because it is subaltern to God’s self-knowledge. This paper seeks to question this assessment of the matter by comparing Aquinas’s view to that of another great Aristotelian commentator, Averroes, who holds the contrary position, insofar as he considered religious discourse to be dialectical, and not scientific, in nature. The paper argues that, although both of these thinkers (...)
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  12. Hylomorphism Versus the Theory of Elements in Late Aristotelianism: Péter Pázmány and the Sixteenth-Century Exegesis of Meteorologica IV.Lucian Petrescu - 2014 - Vivarium 52 (1-2):147-172.
    This paper investigates Péter Pázmány’s theory of mixtures from his exegesis of Meteorologica IV, in the context of sixteenth-century scholarship on Aristotle’s Meteorologica. It aims to contribute to a discussion of Anneliese Maier’s thesis concerning the incompatibility between hylomorphism and the theory of elements in the Aristotelian tradition. It presents two problems: the placement of Meteorologica IV in the Jesuit cursus on physics and the conceptualization of putrefaction as a type of substantial mutation. Through an analysis of these issues, it (...)
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  13. John Duns Scotus and the Ontology of Mixture.Lucian Petrescu - 2014 - Res Philosophica 91 (3):315-337.
    This paper presents Duns Scotus’s theory of mixture in the context of medieval discussions over Aristotle’s theory of mixed bodies. It revisits the accounts of mixture given by Avicenna, Averroes, and Thomas Aquinas, before presenting Scotus’s account as a reaction to Averroes. It argues that Duns Scotus rejected the Aristotelian theory of mixture altogether and that his account went contrary to the entire Latin tradition. Scotus denies that mixts arise out of the four classical elements and he maintains that both (...)
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  14. Philosophiekritik als Aufklärung?: Die „kritische“ Rationalitätskonzeption al-Ġazālīs.Stefan Schick - 2014 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 17 (1):48-84.
    Some contemporary readings of Averroes put special emphasis on the philosophical and critical character of the work of the Muslim theologian and mystic al-Ġazālī, who is also known as the “Proof of Islam”. They even regard him as some pioneer of Enlightenment thought. This paper therefore investigates the thesis of Averroes as a critical philosopher. It sets forth that one can indeed find some essential elements of critical thought in al-Ġazālī’s writings: for example Ġazālī’s critique of reason and especially his (...)
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  15. Les Possibilités de Jonction: Averroès - Thomas Wylton.Jean-Baptiste Brenet - 2013 - De Gruyter.
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  16. Il Commento Medio di Averroè Alla Metafisica di Aristotele Nella Tradizione Ebraica: Edizione Delle Versioni Ebraiche Medievali di Zeraḥyah Ḥen E di Qalonymos Ben Qalonymos Con Introduzione Storica E Filologica (Averroes' Middle Commentary on Aristotle's Metaphysics in the Hebrew Tradition: Edition of the Medieval Hebrew Versions by Zeraḥyah Ḥen and Qalonymos Ben Qalonymos, Together with a Historical and Philological Introduction).Yehuda Halper - 2013 - Philosophy East and West 63 (1):96-99.
    Mauro Zonta's long awaited work Il Commento medio di Averroè alla Metafisica di Aristotele nella tradizione ebraica is really three books in one: a historical and philological account of the two medieval Hebrew translations of Averroes' Middle Commentary on Aristotle's Metaphysics and editions of both translations. The Arabic of Averroes' Middle Commentary on Aristotle's Metaphysics is not extant apart from a few fragments (see vol. 1, pp. 13-5). Nor is there a direct Latin translation of the Arabic—indeed, Zonta states that (...)
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  17. Il_ Commento Medio _di Averroè Alla_ Metafisica _di Aristotele Nella Tradizione Ebraica: Edizione Delle Versioni Ebraiche Medievali di Zeraḥyah Ḥen E di Qalonymos Ben Qalonymos Con Introduzione Storica E Filologica_ (Averroes' _Middle Commentary_ on Aristotle's _Metaphysics in the Hebrew Tradition: Edition of the Medieval Hebrew Versions by Zeraḥyah Ḥen and Qalonymos Ben Qalonymos, Together with a Historical And.Yehuda Halper - 2013 - Philosophy East and West 63 (1):96-99.
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  18. Al-Ghazali and Ibn Rush (Averroes) on Creation and the Divine Attributes.Ali Hasan - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 141-156.
    Al-Ghazali (1058-1111) was concerned that early Islamic philosophers were leaning too heavily and uncritically on Aristotelian and Neoplatonic ideas in developing their models of God and His relation to the world. He argued that their views were not only irreligious, but philosophically problematic, and he defended an alternative view aimed at staying closer to the Qur’an and the beliefs of the ordinary Muslim. Ibn Rushd (1126-1198) responded to al-Ghazali’s critique and developed a sophisticated Aristotelian view. The present chapter explores their (...)
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  19. La pensee libre d'Averroès.Angèle Kremer Marietti - 2013 - Analecta Husserliana 114:371-382.
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  20. Some Thoughts on Transcendence and the Vetula.Therese Scarpelli Cory - 2012 - Comparative Philosophy 3 (2):19-28.
  21. Commission II: The Latin Aristotle and Medieval Latin Commentaries on Aristotle.Pieter De Leemans & Cecilia Trifogli - 2012 - Bulletin de Philosophie Medievale 54:3-22.
    This report is divided into two main parts, devoted to the Aristoteles Latinus and to the Editions of Latin Commentaries on Aristotle. The report on the Aristoteles Latinus sheds light on recent research on medieval Latin translations of Aristotle’s works. Among other things, it discusses the editions published in the context of the Aristoteles Latinus , and some recent studies and collective volumes on individual texts and translators. The report on Editions of Latin Commentaries on Aristotle gives information for each (...)
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  22. Averroes and Philosophy in Islamic Spain.Matteo di Giovanni - 2012 - In John Marenbon (ed.), The Oxford Handbook to Medieval Philosophy. Oxford University Press.
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  23. Philosophy of Intellect in the Long Commentary on the De Anima of Averroes.John Shannon Hendrix - 2012 - In School of Architecture, Art, and Historic Preservation Faculty Publications.
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  24. Albert the Great Between Avempace and Averroes on the Knowledge of Separate Forms.Luis Xavier López-Farjeat - 2012 - Proceedings of the American Catholic Philosophical Association 86:89-102.
    In Albert’s De anima III, 3, chapters 6–11 there is a discussion on whether the human intellect is able to apprehend only forms abstracted from matter or whether it is possible for it to know something separated from magnitude. If the human intellect is able to understand separate forms, this would mean that some forms are not apprehended with phantasms and magnitude but by the conjunction of the possible intellect and the separate intellect. This matter is quite problematic since it (...)
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  25. La crítica de Al-Gazzali al racionalismo filosófico islámico y la refutación de Averroes.Andrés Martínez Lorca - 2012 - Ciudad de Dios 225 (1):161-188.
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  26. Averroes-A Reconnaissance in the Middle Ages?Stefan Schick - 2012 - Philosophische Rundschau 59 (1):78 - 91.
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  27. De l'influence d'Albert le Grand sur Marsile Ficin.Jean-Marie Vernier - 2012 - Revue des Sciences Philosophiques Et Théologiques 96 (2):269.
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  28. Ruth Glasner. Averroes’ Physics: A Turning Point in Medieval Natural Philosophy. Oxford: Oxford University Press, 2009. Pp. 229. $75.00. [REVIEW]Sean W. Anthony - 2011 - Hopos: The Journal of the International Society for the History of Philosophy of Science 1 (1):175-178.
  29. Long Commentary on the de Anima of Aristotle. Averroes - 2011 - Yale University Press.
    Born in 1126 to a family of Maliki legal scholars, Ibn Rushd, known as Averroes, enjoyed a long career in religious jurisprudence at Seville and Cordoba while at the same time advancing his philosophical studies of the works of Aristotle. This translation of Averroes’ Long Commentary on Aristotle’s _De Anima_ brings to English-language readers the complete text of this influential work of medieval philosophy. Richard C. Taylor provides rich notes on the Long Commentary and a generous introduction that discusses Averroes’ (...)
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  30. Ruth Glasner, Averroes' Physics: A Turning Point in Medieval Natural Philosophy. Oxford: Oxford University Press, 2009. Pp. X+229. ISBN 978-0-19-956773-7. £37.50. [REVIEW]Charles Burnett - 2011 - British Journal for the History of Science 44 (1):121-122.
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  31. The Convergence of Religious and Metaphysical Concepts: Mofet and Devequt in the Hebrew Translation of Averroës’ Long Commentary on Aristotle’s Metaphysics.Yehuda Halper - 2011 - Studia Neoaristotelica 8 (2):163-177.
    Translators of Aristotle’s and Averroës’ metaphysical works into 14th C Hebrew often associated important philosophical concepts with Hebrew terms that were also used to signify central Jewish and Biblical religious concepts. Here I examine how two such terms, “mofet” and “devequt”, were used to refer to extraordinary, divine wonders and to clinging respectively in the religious texts, but to Aristotelian demonstration and continuity respectively in the translations of Averroës’ Long Commentary on Aristotle’s Metaphysics. This kind of convergence of metaphysical and (...)
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  32. 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.Ahmad Hasnawi (ed.) - 2011 - Peeters.
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  33. Des Fragments de l'Averroes Latinus À Darmstadt Universitäts- Und Landesbibliothek, Ms. 426.Roland Hissette - 2011 - Recherches de Theologie Et Philosophie Medievales 78 (1):1-24.
    On the inside covers of Ms. 426 of the Universitäts- und Landesbibliothek Darmstadt , one finds parchment pastedowns containing passages from the medieval Latin translation of Averroes’s Middle Commentaries on the Categories and Peri Hermeneias. The collation of these fragments shows that Da is nothing but a copy of the well-known Ms. UB Erfurt, Dep. Erf. CA. 2°, 318. Consequently, Da has no value for the critical reconstruction of the text.
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  34. The Fragments of the Averroes Latinus (Comments of the Logica Vetus) in Darmstadt University and National Library, Ms. 426.Roland Hissette - 2011 - Recherches de Theologie Et Philosophie Medievales 78 (1):1-24.
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  35. Ciencia y religión en Averroes.Idoia Maiza Ozcoidi - 2011 - Ciudad de Dios 224 (2):373-397.
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  36. La sustancia : corazón de la metafísica en Averroes.Idoia Maiza - 2011 - Endoxa 27:13.
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  37. The Influence of Al-Ghazzl on the Hermeneutics of Ibn Rushd.Mesut Okumu - 2011 - Der Islam: Journal of the History and Culture of the Middle East 86 (2):286-311.
    This article is intended to illustrate that the hermeneutics of al-Ghazzl influenced Ibn Rushd in a certain degree. One can come across a number of contexts in the works of Ibn Rushd such as Taḥfut al-taḥfut, Faṣl al-maql and al-Kashf, in which he criticizes al-Ghazzl in relation to the interpretation of religious texts. However, one can notice that Ibn Rushd is deeply influenced by the views of al-Ghazzl on the matter of hermeneutics, especially concerning the definition of interpretation, the categorization (...)
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  38. Averroes: Una Biografía Intelectual.Pacheco Paniagua & Juan Antonio - 2011 - Editorial Almuzara.
    El objeto de este libro es mostrar quién fue, qué pensó y cual es el sentido, para nosotros, del pensamiento de Abu al-Ualíd Muhammad ibn Ahmad ibn Muhammad ibn Ahmad ibn Ahmad Ibn Ruxd, en adelante Averroes, nombre que deriva de la latinización del apelativo Ibn Ruxd, nacido en Córdoba en 1126 y muerto en Marrakex en 1181. Su impronta en la cultura de su tiempo le hizo figurar nada menos que entre el auténtico canon onomástico de la teología y (...)
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  39. El periplo de la razón. El racionalismo musulmán en la Edad Media.Miguel Manzanera Salavert - 2011 - Gordio. Oriente y Occidente.
    En la historia no hay solución de continuidad. Este principio racionalista sirve para desmitificar la historia de la filosofía que la academia occidental ha fabricado desde un punto de vista etnocéntrico. Desde su nacimiento en Grecia, el racionalismo penetró en Oriente Medio y Norte de África, para pasar luego a Europa a través del desarrollo científico y filosófico de al-Ándalus en la Edad Media.
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  40. Yahyá Ibn 'Adi and Averroes on «Metaphysics» Alpha Elatton'.Peter Adamson - 2010 - Documenti E Studi Sulla Tradizione Filosofica Medievale 21:343-374.
    L'A. confronta due commenti su quello che nel mondo arabo viene considerato il primo libro della Metaphysica di Aristotele: alpha Elatton. Dopo averne delineato i contenuti e la penetrazione nel mondo arabo grazie alle traduzioni di Ustat e Ishaq ibn Hunayn, l'A. esamina due importanti commenti a quest'opera: Yahyá Ibn 'Adi, un commentatore cristiano della scuola di Baghdad e Averroè . I due autori leggono il testo in modo molto diverso: questo suggerisce una grande differenza tra Averroè e la scuola (...)
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  41. The Philosophy of Ibn Rushd.S. E. Ashraf - 2010 - Adam Publishers & Distributors.
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  42. Massgebliche Abhandlung Faṣl Al-Maqāl. Averroës - 2010 - Verlag der Weltreligionen.
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  43. Commentum Medium Super Libro Praedicamentorum Aristotelis. Averroës - 2010 - Peeters.
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  44. On Aristotle’s “Metaphysics”: An Annotated Translation of the so-Called “Epitome”. Averroes - 2010 - Walter de Gruyter.
    This book contains the first English translation of an important medieval treatise on Aristotle's Metaphysics. The original Arabic text was composed around 1160 by the famous Andalusian philosopher Averroes (Ibn Rushd).
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  45. Two Methods of Interpreting the Sacred Book. [REVIEW]Yasin Ramazan Basaran - 2010 - Journal of Islamic Research 3:167-170.
    In her Al-Ghazali, Averroes and the Interpretation of the Qur'an, Avital Wohlman tries to draw a map of the area of relations between reason and revelation based on Ghazali's and Averroes' thoughts.
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  46. Averroes' Physics. A Turning Point in Medieval Natural Philosophy * by Ruth Glasner.C. Belo - 2010 - Journal of Islamic Studies 21 (3):416-418.
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  47. Review of Averroes (Ibn Rushd) of Cordoba, Richard C. Taylor (Ed., Tr.), Long Commentary on the De Anima of Aristotle[REVIEW]Nadja Germann - 2010 - Notre Dame Philosophical Reviews 2010 (2).
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  48. Averroes, Long Commentary on the De Anima of Aristotle Reviewed By.Taneli Kukkonen - 2010 - Philosophy in Review 30 (1):4-5.
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  49. Averroes, El Sabio Cordobés Que Iluminó Europa.Andrés Martínez Lorca - 2010 - Editorial El Páramo.
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  50. .ʻAbd al-Hādī Miftāḥ - 2010
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