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  1. Osor. Avicenna - unknown - Dushanbe: Donish.
    -- jildi 13. Qonuni tib, kitobi duvvum, qismi 1-2. Andar shinokhtani doruḣoi soda.
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  2. Suhrawardi's Innovations Concerning the Theory of "Emanation".Dr S. Juma - unknown - Kheradnameh Sadra Quarterly 22.
    There are a number of people in Islamic communities, including ours, who have a superficial judgment of current philosophical discussions in the world of Islam and consider them as having been originated from Greek philosophy. One of these discussions is related to the issue of emanation or effusion with which Farabi and Ibn Sina agreed. Unfortunately, in spite of all the innovations brought about by these two philosophers concerning the above issue, a great number of teachers of philosophy agree with (...)
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  3. Ibn Sina's Treatise of "al-Majalis al-sab'ah".Maqsud Mohammadi - unknown - Kheradnameh Sadra Quarterly 27.
    This article introduces one of Ibn-Sina's unpublished and handwritten manuscripts called "al-majalis al-saba'h". This treatise consists of fourty one questions and answers between Abulhasan Amiri and Ibn-Sina. The writer has extensively explored the content validity of this work and presented a rather comprehensive analysis of it.
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  4. A Glance At The Impacts Of Islamic Philosophy On Scholasticism.Ali Muradkhani - unknown - Kheradnameh Sadra Quarterly 40.
    The Present paper, in addition to discussing the indebtedness of Scholastic philosophy to Islamic thought in the 12th and 13th centuries, provides a short account of Ibn Sina and Ibn Rushd's metaphysics along with their influence over the medieval philosophy. When discussing Ibn Sina, the author explicitly emphasizes his originality of thoughts with reference to his philosophical sources, such as Aristotle, neo-Platonists, Kindi, and Farabi. The author believes that this originality lies in Ibn Sina's discussions of existence, the relation of (...)
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  5. Oriental Wisdom.M. Pour - unknown - Kheradnameh Sadra Quarterly 28.
    Some people consider Ibn-Sina a Peripatetic philosopher and merely a comentator of Aristotle's works.However even a facile study of the works of this eminent philosopher reveals that this is absolutely wrong.In fact, the differences between Ibn-Sina's theories and those of Aristotle are so great in number that we cannot even enumerate them in this paper.Nevertheless, it seems that towards the end of his short life, Ibn-Sina intended to found a new philosophical system, called "Oriental Wisdom", but he couldn't achieve this (...)
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  6. Theology in Avicennan Philosophy.Amir Shirzad - unknown - Kheradnameh Sadra Quarterly 12.
    Peripatetics use the terms "necessary existent" and "first principle" to define God on the basis of dividing existents into necessary and possible. They also state that the chain of the possible existents leads up to a non-caused cause. According to Peripatetics, there is no way to learn about the nature of God and the most which can be done is to perceive God via terms such as "necessary existent" and "first principle".Still, they emphasize, that this very perception cannot and should (...)
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  7. El Sirr sina'at al-tibb de Abu Bakr Muhammad B. Zakariyya al-RazT.Rosa Kuhne - forthcoming - Al-Qantara.
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  8. Avicenna on common natures and the ground of the categories.Hashem Morvarid - forthcoming - British Journal for the History of Philosophy:1-32.
    A main function of common natures in Avicenna’s metaphysics is supposed to be providing an objective ground for the categories. Thus, it is commonly assumed that in his metaphysics things are objectively divided into the categories into which they are because members of each category share the same common nature. However, common natures cannot perform the function unless they are shared, in a real sense of the word, by the members of the respective categories, and it is not clear at (...)
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  9. Illuminationist School and Critique of Avicenna’s Karársīs fi ‘l-hikmah.Farshad Norouzi - forthcoming - New Philosophy.
    Shahāb ad-Dīn" Yahya ibn Habash ibn Amirak as-Suhrawardī, (also Shaikh al-Ishraq, Shaikh al-Maqtul) was founder of the illuminationist school (Ar. Hikmat al-ishraq; Pers. falsafaye ešrāqi ). Derived from “illumination,” a conventional translation of the Arabic term ishraq (lit. radiance, shining of the rising sun), “illuminationism” refers to the doctrine of the Ishraqiyyun, a school of philosophical and mystical thought of various Graeco-Oriental roots whose principles were propounded as an ancient “science of lights” (‘ilm al-anwar) . He chose this title to (...)
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  10. Falsafah-ʼi Ibn Sīnā.Shaikh Ismāʻīl Muballigh - 9999 - Kābul: Intishārāt-i Dānishgāh-i Ibn Sīnā va Bunyād-i Andīshah. Edited by ʻAlī Amīrī.
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  11. Risālatān: al-Ashiʻʻah al-bāriqah bi-al-anwār al-shāriqah fī aḥwāl al-nafs al-nāṭiqah, sharḥ ʻalá ʻAynīyat Ibn Sīnā, Abū al-Baqāʼ Muḥammad ibn Khalaf al-Aḥmadī ; Wa-yalīhā Nahr al-ḥayāh fī maʻrifat al-ṣifāt lil-ʻAllāmah Muḥyī al-Dīn Abū ʻAbd Allāh Muḥammad ibn Sulaymān ibn Saʻd al-Kāfījī al-Ḥanafī al-mutawaffá (879H).Muḥammad ibn ʻAlī Aḥmadī - 2023 - Irbid, al-Urdun: Rakāʼiz lil-Nashr wa-al-Tawzīʻ. Edited by Abū Majd Ibrāhīm Yaḥyá Tītī & Muḥammad ibn Sulaymān Kāfiyajī.
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  12. al-Ashiʻʻah al-bāriqah bi-al-anwār al-shāriqah fī aḥwāl al-nafs al-nāṭiqah.Muḥammad ibn ʻAlī al-Aḥmadī - 2023 - In Muḥammad ibn ʻAlī Aḥmadī (ed.), Risālatān: al-Ashiʻʻah al-bāriqah bi-al-anwār al-shāriqah fī aḥwāl al-nafs al-nāṭiqah, sharḥ ʻalá ʻAynīyat Ibn Sīnā, Abū al-Baqāʼ Muḥammad ibn Khalaf al-Aḥmadī ; Wa-yalīhā Nahr al-ḥayāh fī maʻrifat al-ṣifāt lil-ʻAllāmah Muḥyī. Irbid, al-Urdun: Rakāʼiz lil-Nashr wa-al-Tawzīʻ.
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  13. Nahr al-ḥayāh fī maʻrifat al-ṣifāt.Muḥammad ibn Sulaymān al-Kāfījī - 2023 - In Muḥammad ibn ʻAlī Aḥmadī (ed.), Risālatān: al-Ashiʻʻah al-bāriqah bi-al-anwār al-shāriqah fī aḥwāl al-nafs al-nāṭiqah, sharḥ ʻalá ʻAynīyat Ibn Sīnā, Abū al-Baqāʼ Muḥammad ibn Khalaf al-Aḥmadī ; Wa-yalīhā Nahr al-ḥayāh fī maʻrifat al-ṣifāt lil-ʻAllāmah Muḥyī. Irbid, al-Urdun: Rakāʼiz lil-Nashr wa-al-Tawzīʻ.
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  14. Avicenna and the book of medicine.Jordi Bayarri - 2023 - Minneapolis: Graphic Universe, an imprint of Lerner Publishing Group.
    Avicenna was a physician and philosopher in an era known as the Islamic Golden Age. His early medical encyclopedia, The Canon of Medicine, was a groundbreaking text that scholars and healers read for centuries afterward.
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  15. Qualification in Philosophy.Boris Hennig - 2023 - Acta Analytica 39 (1):183-205.
    Qualifiers such as “insofar as” and “in itself” have always been important ingredients in key philosophical claims. Descartes, for instance, famously argues that insofar as he is a thinker, he is not made of matter, and Kant equally famously argues that we cannot know things in themselves. Neither of these claims is meant to be true without qualification. Descartes is not simply denying that humans consist of matter, and Kant is not simply denying that we know things. Therefore, we cannot (...)
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  16. Può un uomo generarsi nell’utero di una capra o di una cagna? Una quaestio di Urbano da Bologna nel commento alla Physica di Averroè.Mario Loconsole - 2023 - Noctua 10 (1):46-105.
    In Latin Europe, the controversy over spontaneous generation of perfect animals – namely those whose breeding occurs through sexual reproduction – is received in different ways, varying from positions very close to Avicenna’s, as in the case of Pietro Pomponazzi, to interpretations that rather refer to Averroes’ perspective. To this ‘Averroist front’ undoubtedly belongs the figure of Urbano da Bologna, author of the Expositio commenti Averrois in VIII libros Physicorum – a work that can be defined a supercommentary to Averroes’ (...)
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  17. Science of the soul in Ibn Sina's Pointers and Reminders: a philological study.Michael A. Rapoport - 2023 - Boston: Brill.
    In Science of the Soul in Ibn Sina's Pointers and Reminders, Michael A. Rapoport provides a philological and interpretive guide for critically reading and interpreting Ibn Sina's (Avicenna, d. 1037) most challenging and influential text. Rapoport argues that chapters VII-X of the Pointers present scientific explanations for phenomena related to the human soul - from intellection to divination, magic, and marvels - within the framework of Ibn Sina's Metaphysics of the Rational Soul. This book dispels widespread notions that the Pointers (...)
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  18. At the Roots of Causality: Ontology and Aetiology from Avicenna to Fakhr al-Dīn al-Rāzī.Francesco Omar Zamboni - 2023 - Boston: BRILL.
    The book investigates how Avicenna's doctrine of efficient causality relates to his general ontology, as well as how the two are interpreted, defended, and challenged in the early phase of Avicenna's Islamic reception (the eleventh and twelfth centuries).
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  19. Torn Between the Contours of Logic: Exploring Logical Normativity in Islamic Philosophical Theology.Abbas Ahsan & Marzuqa Karima - 2022 - European Journal of Analytic Philosophy 18 (2):(SI10)5-41.
    Western contemporary logic has been used to advance the field of Islamic philosophical theology, which historically utilised Aristotelian-Avicennian logic, on grounds of there being an inherent normativity in logic. This is in spite of the surrounding controversy on the status of logic in the Islamic theological tradition. The normative authority of logic means that it influences the content of what we ought to believe and how we ought to revise those beliefs. This paper seeks to demonstrate that, notwithstanding the incompatible (...)
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  20. Avicenna's Theory of Science: Logic, Metaphysics, Epistemology. By RiccardoStrobino. Oakland: University of California Press, 2021. Pp. xvi, 428. $95.00. [REVIEW]Silvia Di Vincenzo - 2022 - Heythrop Journal 63 (6):1200-1201.
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  21. Avicenna on the Necessity of the Actual: His Interpretation of Four Aristotelian Arguments.Celia Kathryn Hatherly - 2022 - Lanham: Lexington Books.
    In his magnum opus, The Healing, Avicenna took four Aristotelian arguments and used them to prove a very un-Aristotelian conclusion: that the cosmos is both created and eternal. This book explains how Avicenna used his distinctive understanding of possibility and necessity to do so.
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  22. Avicenna on the Necessity of the Actual: His Interpretation of Four Aristotelian Arguments.Celia Kathryn Hatherly - 2022 - Lanham: Lexington.
    According to Avicenna, whatever exists, whenever it exists, exists of necessity. Not all beings, however, exist with the same kind of necessity: some things exist necessarily per se and others necessarily per aliud. Avicenna on the Necessity of the Actual: His Interpretation of Four Aristotelian Arguments explains how Avicenna’s modal claims show that God is the first efficient and the ultimate final cause of an eternally existing cosmos. In particular, Celia Kathryn Hatherly shows how Avicenna uses four Aristotelian arguments to (...)
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  23. Quiddities and repeatables: towards a tripartite analysis of simple predicative statements.Boris Hennig - 2022 - Synthese 200 (3):1-12.
    I argue that a tripartite analysis of simple statements such as “Bucephalus is a horse”, according to which they divide into two terms and a copula, requires the notion of a repeatable: something such that more than one particular can literally be it. I pose a familiar dilemma with respect to repeatables, and turn to Avicenna for a solution, who discusses a similar dilemma concerning quiddities. I conclude by describing how Avicenna’s quiddities relate to repeatables, and how both quiddities and (...)
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  24. Avicenna on human self-intellection.Boris Hennig - 2022 - Arabic Sciences and Philosophy 32 (2):179-199.
    RésuméJe soutiens qu'Avicenne admet au moins un cas où il est possible pour notre intellect de saisir un individu particulier en soi : chaque intellect humain peut s'appréhender comme étant numériquement lui-même sans avoir recours à une notion ou un concept général. Car l’être humain préserve son identité lorsqu'il est séparé de son corps. Nous discutons des textes où Avicenne semble affirmer et nier qu'un être humain peut s'appréhender lui-même. Nous concluons que, contrairement à la conscience de soi qu'invoque Avicenne (...)
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  25. Muqārabāt fī manṭiq al-qaḍāyā: dirāsah taḥlīlīyah muqāranah fī manṭiq Ibn Sīnā.Muḥammad ʻAbd al-Mahdī Salmān Ḥulw - 2022 - ʻAmmān: Dār Amjad lil-Nashr wa-al-Tawzīʻ.
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  26. Penser avec Avicenne: de l'héritage grec à la réception latine, en hommage à Jules Janssens.Jules L. Janssens, D. De Smet & Meryem Sebti (eds.) - 2022 - Bristol, CT: Peeters.
    Jules Janssens a construit une œuvre importante, qui, pour de nombreux chercheurs, a ouvert des perspectives de recherches nouvelles et fécondes. Ses travaux ont fait date. Ils portent principalement sur la philosophie d'Avicenne, ses sources, ses rapports avec la pensée musulmane, son influence sur la théologie ash'arite (al-Ghazālī, Fakhr al-Dīn al-Rāzī) et sa réception dans le monde latin. Pour lui rendre hommage, quatorze collègues et amis de renommée internationale se sont réunis pour poursuivre ses réflexions sur ces thèmes. L'ouvrage qui (...)
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  27. The Sacred Art of Burckhardt and Seyyed Hossein Nasr: the Contemporary Approach of Farabi's Virtuous City’s Art and Suhrawardi's Illuminating Art.Maftouni Nadia & Davar Mohamad Mahdi - 2022 - Pajohesh Dar Honar Wa Ulom Ensani 5 (44):19- 26.
    Art among Iranian and Islamic philosophers has always been associated with moral, so that many philosophers have considered art to be synonymous with virtue. By examining Farabi's opinions, it is possible to extract his special ideas about art and artist. In Farabi's theory of Virtuous Art, the artist is on the second floor of utopia and carries religious truths and reasonable happiness. Also, the theory of Virtuous Art has all the aesthetic features and artistic creativity, and in fact, all artistic (...)
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  28. God's Perfect Will: Remarks on Johnston and O'Connor.Kenneth L. Pearce - 2022 - Oxford Studies in Philosophy of Religion 10:248-254.
    Why would God create a world at all? Further, why would God create a world like this one? The Neoplatonic framework of classical philosophical theology answers that God’s willing is an affirmation of God’s own goodness, and God creates to show forth God’s glory. Mark Johnston has recently argued that, in addition to explaining why God would create at all, this framework gives extremely wide scope to divine freedom. Timothy O’Connor objects that divine freedom, on this view, cannot be so (...)
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  29. A recepção da classificação aristotélica das ciências por Ibn Sina (Avicena).Andrei Pedro Vanin - 2022 - Intuitio 15 (1):1-10.
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  30. Intencionalidad e intentio en Avicena.Julio César Vargas Bejarano - 2022 - Universitas Philosophica 39 (78):43-81.
    A pesar de los reparos de algunos especialistas, Avicena es un punto de referencia insoslayable en la historia de la intencionalidad. Este trabajo se propone determinar la manera en que el intelecto toma posición con respecto a la realidad de los objetos con los que se relaciona. Abordamos la relación intencional centrando nuestra atención en el nexo entre lógica y ontología y enfatizando el papel que juegan la conceptualización y la estimación en la determinación de lo que es real y (...)
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  31. Augustine and Avicenna on the Puzzle of Time Without Time.Celia Hatherly - 2021 - In John Doody, Sean Hannan & Kim Paffenroth (eds.), Augustine and Time. Lexington Books. pp. 161-178.
    There is a remarkable coincidence in Augustine and Avicenna’s investigations into the nature of time. Despite the fact that Avicenna wrote in Arabic and Persian, was born in Central Asia more than five hundred years after the death of Augustine, and had no access to Augustine’s philosophical works, both consider a strikingly similar objection to the ontological dependence of time on the motion of the heavens.
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  32. Avicenna on the Ontology of Pure Quiddity.Boris Hennig - 2021 - Philosophical Quarterly 71 (4):pqaa079.
    Avicenna on the Ontology of Pure Quiddity. By Janos Damien.
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  33. Sharḥ al-uṣūl wa-al-jumal fī muhimmāt al-ʻilm wa-al-ʻamal: (Sharḥ al-Ishārāt wa-al-Tanbīhāt li-Ibn Sīnā).Ibn Kammūnah & Saʻd ibn Manṣūr - 2021 - Tihrān: Muʼassasah-i Pizhūhishī-i Mīrās̲-i Maktūb. Edited by Muḥammad ibn Masʻūd Masʻūdī, ʻAlī ʻĀbidī Shāhrūdī, Muḥammad Malikī, Marz̤īyah Nūrīʹṣifat, Muḥammad Bāhir & Avicenna.
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  34. Revisiting Ibn Sina's (Avicenna) heritage.Kadircan Hidir Keskinbora (ed.) - 2021 - Berlin: Peter Lang.
    Even well after his lifetime, Ibn Sina was renowned, not just in medicine or philosophy, but in other areas, especially in the Islamic world. In brief, he was an authority in the Islamic East, or an “auctoritas”. However, in the west, his work was massively influential in not only the medical education curricula, but also in the important, innovative doctrines in philosophy. The most fundamental sections of his major encyclopedia, al-Shifâ being translated into Latin as early as the 12th and (...)
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  35. Animism and Natural Teleology from Avicenna to Boyle.Jeff Kochan - 2021 - Science in Context 34 (1):1-23.
    Historians have claimed that the two closely related concepts of animism and natural teleology were both decisively rejected in the Scientific Revolution. They tout Robert Boyle as an early modern warden against pre-modern animism. Discussing Avicenna, Aquinas, and Buridan, as well as Renaissance psychology, I instead suggest that teleology went through a slow and uneven process of rationalization. As Neoplatonic theology gained influence over Aristotelian natural philosophy, the meaning of animism likewise grew obscure. Boyle, as some historians have shown, exemplifies (...)
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  36. Avicenna's Intuitionist Rationalism.Ismail Kurun - 2021 - History of Philosophy Quarterly 38 (4):317-336.
    This study is the first part of an attempt to settle a vigorous debate among historians of medieval philosophy by harnessing the resources of analytic philosophy. The debate is about whether Avicenna's epistemology is rationalist or empirical. To settle the debate, I first articulate in this article the three core theses of rationalism and one core thesis of empiricism. Then, I probe Avicenna's epistemology in his major works according to the first core thesis of rationalism (the intuition thesis). In the (...)
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  37. Avicenne, ou, L'islam des Lumières.Omar Merzoug - 2021 - [Paris]: Flammarion.
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  38. Sharḥ al-Qaṣīdah al-ʻaynīyah fī al-nafs wa-al-rūḥ li-Ibn Sīnā: yalīhā thalāth rasāʼil dhayyala bi-hā al-Munāwī kitābah: Risālat al-Ṭayr, wa-Risālah fī al-mabdaʼ wa-al-miʻād li-Ibn Sīnā wa-Risālah fī sharḥ Ḥadīth "al-Nās niyām fa-idhā mātū intabahū" lil-Munāwī.ʻAbd al-Raʼūf ibn Tāj al-ʻĀrifīn Munāwī - 2021 - al-Qāhirah: Dār al-Iḥsān lil-Nashr wa-al-Tawzīʻ. Edited by ʻAmr Yūsuf Muṣṭafá Jundī, Avicenna & ʻAbd al-Raʼūf ibn Tāj al-ʻĀrifīn Munāwī.
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  39. Attempts by Avicenna and Ibn al-Nafīs to Expand the Field of the Transference of Demonstration in the Context of the Relationship Between Geometry and Medicine.Bakhadir Musametov - 2021 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 7 (1):37-71.
    This paper aims to deal with the disputes on transferring demonstration between the various sciences in the context of the medicine-geometry relationship. According to Aristotle’s metabasis-prohibition, these two sciences should be located in separate compartments due to the characteristics of their subject-matter. However, a thorough analysis of the critical passage in Aristotle’s Posterior Analytics on circular wounds forces a revision of the boundaries of the interactions between sciences, since subsequently Avicenna, on the grounds of this passage, would widen the area (...)
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  40. Avicenne: prophétie et gouvernement du monde.Meryem Sebti - 2021 - Paris: Les éditions du Cerf.
    L'histoire de la pensée occidentale est incompréhensible sans la contribution du philosophe arabo-musulman Ibn Sina, dit Avicenne. Mais on oublie trop souvent que ce penseur majeur fut d'abord un croyant et un théologien. Voici enfin l'étude qui rend justice à la fois à son œuvre et à sa biographie. Si l'apport d'Avicenne à la pensée occidentale est incontesté, on connaît moins le théologien et sa prophétologie.0La doctrine de la prophétie d'Avicenne (980-1037), bien connue, a néanmoins fait l'objet de peu d'études. (...)
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  41. ʻAwn Ikhwān al-Ṣafāʼ ʻalá fahm kitāb al-Shifāʼ.Fāḍil al-Hindī & Muḥammad ibn Ḥasan - 2020 - Tihrān: Muʼassasah-i Pizhūhishī-i Ḥikmat va Falsafah-i Īrān. Edited by ʻAlī Awjabī.
    al-Mujallad al-awwal. Fī al-manṭiq -- al-mujallad al-thānī. Fī al-ṭabīʻīyāt -- al-mujallad al-thālith. Fī al-Ilāhīyāt.
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  42. Subject, definition, activity: framing Avicenna's science of the soul.Tommaso Alpina - 2020 - Berlin: De Gruyter.
    The series is devoted to the study of scientific and philosophical texts from the Classical and the Islamic world handed down in Arabic. Through critical text editions and monographs, it provides access to ancient scientific inquiry as it developed in a continuous tradition from Antiquity to the modern period. All editions are accompanied by translations and philological and explanatory notes.
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  43. Neither Created Nor Destructible: Ibn Sīnā on the Eternity of the Universe.Syamsuddin Arif - 2020 - Al-Shajarah 25 (1):85-106.
    This article discusses Ibn Sīnā’s reasons for upholding the eternity of the world in his major philosophical writings and the ensuing heated debate between his detractors (al-Ghazālī, al-Shahrastānī and al-Rāzī) and supporters (al-Ṭūsī and al-Āmidī). I argue that notwithstanding the responses and surrejoinders it had elicited, Ibn Sīnā’s position on the issue is indeed coherent and irrefutable, since he distinguishes three modes of eternity, corresponding to the hierarchy of beings which he introduced, namely, (i) absolutely eternal (by virtue of itself); (...)
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  44. Analytic Philosophy and Avicenna: Knowing the Unknown.Mohammad Azadpur - 2020 - New York: Routledge.
    This work engages in a constructive, yet subtle, dialogue with the nuanced accounts of sensory intentionality and empirical knowledge offered by the Islamic philosopher Avicenna. -/- This discourse has two main objectives: (1) providing an interpretation of Avicenna’s epistemology that avoids reading him as a precursor to British empiricists or as a full-fledged emanatist and (2) bringing light to the importance of Avicenna’s account of experience to relevant contemporary Anglo-American discussions in epistemology and metaphysics. These two objectives are interconnected. Anglo-American (...)
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  45. The 1st International Prof. Dr. Fuat Sezgin Symposium on History Of Science in Islam Proceedings Book.Sami Baga (ed.) - 2020 - İstanbul: IU Press.
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  46. What Was It That Didn’t Turn the World? The Idea of the Stationary Earth, Ibn Sīnā, and the Proofs That Followed.Sami Baga - 2020 - In The 1st International Prof. Dr. Fuat Sezgin Symposium on History Of Science in Islam Proceedings Book. İstanbul: IU Press. pp. 131-138.
    The Earth is positioned at the center of the universe in the Ptolemaic model of the universe. The center of the Earth is at the same time the center of the universe in this model. This system, which was constructed according to Aristotelian physics, was accepted as the prevailing theory up to the adoption of the heliocentric universal model in the 16th century. The Earth was at the same time assumed to be completely stationary in the geocentric theory. Movement around (...)
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  47. Necessary Existence and the Doctrine of Being in Avicenna's Metaphysics of the Healing.Daniel D. De Haan - 2020 - Boston: 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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  48. Taʻlīqāt-i Ibn Sīnā.Ibrāhīmī Dīnānī & Ghulām Ḥusayn - 2020 - Tabrīz: Ufuq-i Dānish. Edited by Saʻīd Anvārī & Avicenna.
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  49. Avicenna’s and Mullā Ṣadrā’s Arguments for Immateriality of the Soul from the Viewpoint of Physicalism.Mahdi Homazadeh - 2020 - Angelicum 97 (3):367-390.
    I seek to explicate the ways in which the soul is deemed immaterial in two main strands of Islamic philosophy, and then consider some arguments for the immateriality of the soul. To do so, I first overview Avicenna’s theory of the spiritual incipience (al-ḥudūth al-rūḥānī) of the soul and his version of substance dualism. I will then discuss Mullā Ṣadrā’s view of the physical incipience (al-ḥudūth al-jismānī) of the soul and how the soul emerges and develops towards immateriality on his (...)
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  50. Alchimicorum periti operantur sicut periti medicorum. Albert the Great’s Account on Alchemical Transmutation.Mario Loconsole - 2020 - Noctua 7 (2):185-224.
    This article deals with the most relevant philosophical side of Albert the Great’s analysis of alchemy, aimed at clarifying what alchemical transmutation consists in and whether this process can ultimately be accomplished by men. The Dominican master handles the problem differently in the earlier commentary on Lombardus’ Libri Sententiarum and in works like the De mineralibus, in which a more mature idea of the connection between art and nature is developed. In this respect, Albert’s interpretation intersects with Avicenna’s De congelatione, (...)
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