This category needs an editor. We encourage you to help if you are qualified.
Volunteer, or read more about what this involves.
Related categories
Subcategories:
Al-Kindi* (7)
Al-Ghazali* (20)
Avicenna* (311)
Averroes* (260)
Ibn Tufayl* (3)
Al-Farabi* (47)

144 found
Search inside:
(import / add options)   Order:
1 — 50 / 144
Material to categorize
  1. Shukri B. Abed (1991). Philosophy and Science in the Islamic World. Philosophia 21 (1-2):119-126.
    Remove from this list   Direct download (8 more)  
     
    Export citation  
     
    My bibliography  
  2. Philippe Abgrall (2002). A Contribution by Al-Quhi to Geometrical Analysis. Arabic Sciences and Philosophy 12 (1):53-89.
    The development of geometrical analysis in the 10th century was partly inspired by the reception of the works of Apollonius, which Arab mathematicians translated as early as the preceding century. Al-Quhi contributed to this development by writing several collections of problems dealing with Apollonian themes and solved by the method of analysis; however, it seems that they do not all occupy the same place in his work. The author gives here the edition, translation, and mathematical commentary of a short work, (...)
    Remove from this list   Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  3. Peter Adamson (2006). Al-Kind=I. OUP Usa.
    The first book in the Great Medieval Thinkers series to focus on an Islamic philosopher. It offers a brief, accessible introduction to the thought of the philosopher al -Kindi . His works, though brief, are of great historical importance. Al-Kindi was the first philosopher of the Islamic world. Peter Adamson will survey what is known of al-Kindi's life, examine his thought on a wide range of topics, and consider the relationship of al-Kindi's work to his Greek sources.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  4. Peter Adamson (2000). Two Early Arabic Doxographies on the Soul. Modern Schoolman 77 (2):105-125.
  5. Peter Adamson & Peter E. Pormann (2009). Aristotle's Categories and the Soul : An Annotated Translation of Al-Kindī's That There Are Separate Substances. In Maha Elkaisy-Friemuth & John M. Dillon (eds.), The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill
  6. Peter Adamson & Richard C. Taylor (eds.) (2004). The Cambridge Companion to Arabic Philosophy. Cambridge University Press.
    Philosophy written in Arabic and in the Islamic world represents one of the great traditions of Western philosophy. Inspired by Greek philosophical works and the indigenous ideas of Islamic theology, Arabic philosophers from the ninth century onwards put forward ideas of great philosophical and historical importance. This collection of essays, by some of the leading scholars in Arabic philosophy, provides an introduction to the field by way of chapters devoted to individual thinkers or groups, especially during the 'classical' period from (...)
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  7. M. O. Adeniyi (2004). An Islamic Approach to the Sustainability of Democracy. Sophia 43 (2):95-103.
    The contemporary viewpoint of many scholars is that politics and religion are two parallel discourses which never meet; or that religion is a personal matter which should not be injected into politics. Their argument for taking this stand is that the two are incongruent and therefore, it is better these are left apart. But religion is associated with morals, truthfulness, honesty and a host of moral virtues all of which are mere playthings in the hands of so-called politicians, the consequence (...)
    Remove from this list   Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  8. Macksood Aftab (2005). Averroes. Journal of Islamic Philosophy 1 (1):127-128.
  9. Rumee Ahmed (2011). The Lash is Mightier Than the Sword1: Torture and Citizenry in Medieval Muslim Jurisprudence. Journal of Religious Ethics 39 (4):606-612.
    Medieval Muslim scholars unequivocally prohibited the torture of prisoners of war out of a concern for maintaining theoretical constructs about the boundaries of the Muslim and non-Muslim communities. Muslim scholars worried that the torturing prisoners of war would compromise values and ideals predicated on such constructs, and that the demands of citizenship trumped any benefit to the Muslim community that might accrue from torture.
    Remove from this list   Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  10. Imran Aijaz (2007). Belief, Providence and Eschatology: Some Philosophical Problems in Islamic Theism. Philosophy Compass 3 (1):231-253.
    Remove from this list   Direct download (6 more)  
     
    Export citation  
     
    My bibliography  
  11. Anna Akasoy (2009). Alexander in the Himalayas Competing Imperial Legacies in Medieval Islamic History and Literature. Journal of the Warburg and Courtauld Institutes 72:1 - 20.
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  12. Suzanne Conklin Akbari (2012). The Other's Images : Christian Iconoclasm and the Charge of Muslim Idolatry in Medieval Europe. In Anja Eisenbeiss & Lieselotte E. Saurma-Jeltsch (eds.), Images of Otherness in Medieval and Early Modern Times: Exclusion, Inclusion and Assimilation. Deutscher Kunstverlag
  13. Syed Muhammad Naquib Al-Attas (2005). Islamic Philosophy. Journal of Islamic Philosophy 1 (1):11-43.
    Remove from this list   Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  14. Ali A. Al-Daffa & John J. Stroyls (1986). Studies in the Exact Sciences in Medieval Islam. British Journal for the Philosophy of Science 37 (4):516-520.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  15. Ahmad Y. Al-hassan (2009). An Eighth Century Arabic Treatise on the Colouring of Glass: Kitāb Al-Durra Al-Maknūna (the Book of the Hidden Pearl) of Jābir Ibn Ayyān (C. 721–C. 815). [REVIEW] Arabic Sciences and Philosophy 19 (1):121-156.
    This paper examines the history of glass colouring. It reviews Kitna of Jayybir as a philosopher and chemist. The art of lustre-painting on glass originated in Syria during the Umayyad Caliphate in the eighth century and was soon practised in the neighbouring area. The paper reviews Arabic literature that deals with the colouring of glass until the 13th century, and with pre-Islamic and Latin books of recipes that deal with glass colouring. Recipes for cast coloured glass are very few and (...)
    Remove from this list   Direct download (7 more)  
     
    Export citation  
     
    My bibliography  
  16. Mashhad Al-ʻAllāf (2003). The Essence of Islamic Philosophy. M. Al-Allaf.
    This book attempts to gain a new insight into the world of Philosophy.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  17. André Allard (1991). The Arabic Origins and Development of Latin Algorisms in the Twelfth Century. Arabic Sciences and Philosophy 1 (2):233.
    In the absence of the Arabic text of al-Khw's Arithmetic, which has not yet been found, the oldest Latin adaptations from the twelfth century are the only evidence documenting the genesis and the first spreading of a decimal arithmetic that uses nine figures and zero, i.e. the Indian reckoning known in the Middle Ages as algorismus. This paper studies these texts, their content, their sources, and identifies their authors and the milieus in which they were written.
    Remove from this list   Direct download (5 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  18. Manuel Alonso Alonso (1947). Teología De Averroës. Madrid, Consejo Superior De Investigaciones Científicas, Instituto "Miguel Asín," Escuelas De Estudios Arabes De Madrid y Granada.
  19. Ilyas Altuner (2012). An Inquiry Concerning Alghazali’s Manner of Approach to Philosophy. Igdir University Journal of Social Sciences (1):47-60.
    Although the first thing coming to mind when called Alghazali is theologian celebrated for criticism of philosophy, we only will not mention his critical thinking. It can be thought that this famous thinker of Islamic world has purely attempted to criticism of metaphysics but in our opinion this is not exactly true. With reference to traditional commentaries on Alghazali is not quite well, we desire to try in order to show a reliable approach. In this paper we will argue whether (...)
    Remove from this list  
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  20. Ahmed Alwishah & David Sanson (2009). The Early Arabic Liar: The Liar Paradox in the Islamic World From the Mid-Ninth to the Mid-Thirteenth Centuries Ce. Vivarium (1):97-127.
    We describe the earliest occurrences of the Liar Paradox in the Arabic tradition. e early Mutakallimūn claim the Liar Sentence is both true and false; they also associate the Liar with problems concerning plural subjects, which is somewhat puzzling. Abharī (1200-1265) ascribes an unsatisfiable truth condition to the Liar Sentence—as he puts it, its being true is the conjunction of its being true and false—and so concludes that the sentence is not true. Tūsī (1201-1274) argues that self-referential sentences, like the (...)
    Remove from this list   Direct download (3 more)  
     
    Export citation  
     
    My bibliography   1 citation  
  21. Mehdi Aminrazavi (2010). Mysticism in Arabic and Islamic Philosophy. Stanford Encyclopedia of Philosophy.
    Remove from this list  
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  22. G. C. Anawati (1987). Bilan des études sur la philosophie médiévale en Terre d’Islam 1982-1987. Bulletin de Philosophie Medievale 29:24-47.
    Remove from this list  
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  23. G. C. Anawati (1968). Bibliographie de la Philosophie Médiévale En Terre D’Islam Pour les Années 1959-1969. Bulletin de Philosophie Medievale 10:316-369.
    Remove from this list  
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  24. Aranyosi Ezgi Ulusoy (2012). An Enquiry Into Sufi Metaphysics. British Journal for the History of Philosophy 20 (1):3 - 22.
    The fact that Sufi metaphysics is usually taken to be merely the writings of Islamic philosophers, like Ibn al-'Arabi, seems to underestimate the philosophical indications of literary texts in the Sufi tradition. When Sufi literary texts are examined for philosophical content, that content is sought within and through the traditional Sufist approach. However, there appears to be a lack of correspondence between the traditional approach on the main conceptions (of God, of the universe, etc.) in Sufism and what literary texts (...)
    Remove from this list   Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  25. Aristotle (2011). Die Nikomachische Ethik des Aristoteles in Arabischer Übersetzung. Harrassowitz.
    T. 1. Wortschatz -- T. 2. Überlieferung, Textkritik, Grammatik.
    Remove from this list  
    Translate
     
     
    Export citation  
     
    My bibliography  
  26. Rüdiger Arnzen (2002). Ausgewählte Literatur in »westlichen« Sprachen für das Studium der mittelalterlichen Philosophie in arabischer und persischer Sprache. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):125-178.
  27. Averroes, Philosophy and Theology of Averroes, the (Tractata).
  28. Averroës (1959). Kitāb Faṣl Al-Maqāl. Leiden, E. J. Brill.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  29. Ibrahim Averroës, Majid Najjar & Fakhry (2001). Faith and Reason in Islam Averroes' Exposition of Religious Arguments.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  30. Abd Al-Rahman Avicenna & Badawi (1954). Uyun Al-Hikmah. Al-Ma Had Al- Ilmi Al-Faransi Lil-Athar Al-Sharqiyah.
    Remove from this list  
    Translate
     
     
    Export citation  
     
    My bibliography  
  31. Louis Avicenna & Massignon (1954). Ba D Mabahith. Al-Ma Had Al- Ilmi Al-Faransi Lil-Athar Al-Sharqiyah.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  32. L. K. B. (1958). Historia de la Filosofía Espanola. Review of Metaphysics 11 (4):693-693.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  33. Carol L. Bargeron (2008). On Ghazālīan Epistemology: A Theory. Journal of Islamic Philosophy 4:51-68.
    This work examines, through al-Munqidh, the ways and reasons of al-Ghazālī’s association with skepticism. Was he a skeptic on a Humean model, what was his approach to human knowledge, and what is the nature of al-Ghazālī’s critique of rational knowledge?
    Remove from this list   Direct download (4 more)  
     
    Export citation  
     
    My bibliography  
  34. Cecilia Martini Bonadeo (2007). The Arabic Aristotle in the 10th Century Bagdad: The Case of Yaiya Ibn 'Adi's Commentary on Metaph. Alpha Elatton. Veritas: Revista de Filosofia da PUCRS 52 (3):7-20.
    In this study, we want to show, through the analysis of a Christian author of the 10th. century, how commentaries on the works of Aristotle were continuously made, from the Greek commentators until Averroes. Taking as an example some texts of the Metaphysics, we can see that, even without direct contact with the original Greek version, several translations, both from the Greek and the Syriac, were compared by the author. In those cases, it was not only a translation, but also (...)
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  35. Bert Bos (2016). Aristotle’s Categories in the Byzantine, Arabic and Latin Traditions_ _, Written by Sten Ebbesen, John Marenbon, and Paul Thom. Vivarium 54 (1):109-112.
  36. Maurice Bouyges (1921). Notes Sur les Philosophes Arabes Commus des Latins au Moyen Age. Imprimerie Catholique.
  37. F. Brion (1986). Philosophie Et Révélation: Traduction Annotée de Six Extraits duKit'b A° l'M Al-Nubuwwa D’Abû Ḫ'tim Al-R'zî. Bulletin de Philosophie Medievale 28:134-162.
    Remove from this list  
    Translate
      Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  38. Ch Burnett (1993). Report on Current Work on Islamic Philosophy and Science. Bulletin de Philosophie Medievale 35:9-17.
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
  39. Charles Burnett (2004). The Translation of Arabic Works on Logic Into Latin in the Middle Ages and the Renaissance. In Dov M. Gabbay, John Woods & Akihiro Kanamori (eds.), Handbook of the History of Logic. Elsevier 1--597.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  40. Charles Burnett (2002). Arabic Science and Philosophy. Bulletin de Philosophie Medievale 44:19-22.
  41. Charles Burnett (ed.) (1999). Abū Ma‘Šar on Historical Astrology: The Book of Religions and Dynasties : Volume I: The Arabic Original: Abū Ma‘Šar, K. Al-Milal Wa D-Duwal . Arabic Text Edited by Keiji Yamamoto, with an English Translation by Keiji Yamamoto and Charles Burnett. Volume Ii: The Latin Versions: Albumas. [REVIEW] Brill.
    These volumes provide the Arabic, Latin and English versions of the major text on political astrology of the Middle Ages, generally attributed to Abū Ma‘šar , with a commentary and Latin-Arabic and Arabic-Latin glossaries.
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  42. Ch Butterworth (1978). Fārābī and Theodorus as Interlopers: Some Erroneously Identified Manuscripts of Averroes’s Middle Commentaries on Aristotle’s Logical Works. Bulletin de Philosophie Medievale 20:48-52.
  43. Francis Carmody (1973). Al-Biṭrūjī: On the Principles of Astronomy, I: Analysis and Translation. II: The Arabic and Hebrew Versions. [REVIEW] Speculum 48 (1):150-153.
    Remove from this list   Direct download  
     
    Export citation  
     
    My bibliography  
  44. Cristina Cerami (2009). Generazione verticale, generazione orizzontale: il principio di sinonimia nel Commento Grande di Averroè al libro Z della Metafisica di Aristotele. Chôra 7:133-162.
    Le but de cet article est d’analyser l’interprétation qu’Averroès propose de l’étude de la génération spontanée développée par Aristote dans le chapitre 9du livre Z de la Métaphysique et montrer que pour Averroès le véritable enjeu de cette étude est celui de démontrer que l’agent et le produit de la génération ontune même forme. C’est cette thèse, en effet, qui d’après le Cordouan permet en dernière instance d’instaurer entre le monde céleste et le monde terrestre unecausalité, pour ainsi dire, «perpendiculaire» (...)
    Remove from this list  
    Translate
      Direct download  
     
    Export citation  
     
    My bibliography  
  45. São Tomás de Aquino & José Victorino de Andrade (2008). De unitate intellectus contra averroí­stas. Lumen Veritatis 1:121-126.
    Remove from this list  
    Translate
     
     
    Export citation  
     
    My bibliography  
  46. Alain de Libera & Joël Lonfat (2006). « Averroès, L’averroïsme, L’anti-averroïsme ». Bulletin de Philosophie Medievale 48:319-322.
  47. L. M. De Rijk (1973). "A Note on Aganafat's" "Thesaurus Philosophorum". Vivarium 11:105.
  48. L. M. De Rijk (1973). An Unknown Arab Solirce of the Well-Known. Vivarium 11 (1):105-107.
    Remove from this list   Direct download (5 more)  
     
    Export citation  
     
    My bibliography  
  49. David Michael Dipasquale (2002). Alfarabi and the Starting Point of Islamic Philosophy: A Study of the "Kitab Al-Jadal". Dissertation, Harvard University
    The following dissertation is a study of Abu Nas&dotbelow;r Alfarabi's commentary on Aristotle's Topics, known in Arabic as the Kitab al-Jadal. Long thought to have been lost, the first reliable Arabic edition of the work was presented in 1992, and my English translation is the first time the entire text has been translated into this language. ;Alfarabi was regarded as the single greatest philosophic authority after Aristotle, and was commonly referred to as "the Second Master." This was due to the (...)
    Remove from this list  
     
    Export citation  
     
    My bibliography  
  50. Th-A. Druart (1997). Medieval Islamic Philosophy and Theology. Bibliographical Guide. Bulletin de Philosophie Medievale 39:175-202.
    Remove from this list   Direct download (2 more)  
     
    Export citation  
     
    My bibliography  
1 — 50 / 144