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  1. The Arabic, Hebrew and Latin Reception of Avicenna's "Metaphysics".Dag Nikolaus Hasse & Amos Bertolacci (eds.) - 2011 - De Gruyter.
     
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  2.  72
    King Avicenna: The Iconographic Consequences of a Mistranslation.Dag Nikolaus Hasse - 1997 - Journal of the Warburg and Courtauld Institutes 60:230-243.
  3. The Soul's Faculties.Dag Nikolaus Hasse - 2010 - In Robert Pasnau & Christina Van Dyke (eds.), The Cambridge History of Medieval Philosophy. Cambridge University Press.
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  4. Avicenna's De Anima in the Latin West: The Formation of a Peripatetic Philosophy of the Soul 1160-1300.Dag Nikolaus Hasse - 2000 - The Warburg Institute.
     
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    The Early Albertus Magnus and His Arabic Sources on the Theory of the Soul.Dag Nikolaus Hasse - 2008 - Vivarium 46 (3):232-252.
    Albertus Magnus favours the Aristotelian definition of the soul as the first actuality or perfection of a natural body having life potentially. But he interprets Aristotle's vocabulary in a way that it becomes compatible with the separability of the soul from the body. The term “perfectio” is understood as referring to the soul's activity only, not to its essence. The term “forma” is avoided as inadequate for defining the soul's essence. The soul is understood as a substance which exists independently (...)
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    Influence of Arabic and Islamic Philosophy on the Latin West.Dag Nikolaus Hasse - 2009 - Stanford Encyclopedia of Philosophy.
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    Arabic Philosophy and Averroism.Dag Nikolaus Hasse - 2007 - In James Hankins (ed.), The Cambridge Companion to Renaissance Philosophy. Cambridge University Press.
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