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Jon McGinnis [57]Jon David Mcginnis [1]
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Jon McGinnis
University of Missouri, St. Louis
  1.  35
    Avicenna.Jon McGinnis - 2010 - Oxford University Press.
    This book is designed to remedy that lack.
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  2.  16
    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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  3.  92
    Scientific Methodologies in Medieval Islam.Jon McGinnis - 2003 - Journal of the History of Philosophy 41 (3):307-327.
    : The present study considers Ibn Sînâ's (Lat. Avicenna) account of induction (istiqra') and experimentation (tajriba). For Ibn Sînâ induction purportedly provided the absolute, necessary and certain first principles of a science. Ibn Sînâ criticized induction, arguing that it can neither guarantee the necessity nor provide the primitiveness required of first principles. In it place, Ibn Sînâ developed a theory of experimentation, which avoids the pitfalls of induction by not providing absolute, but conditional, necessary and certain first principles. The theory (...)
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  4.  22
    Experimental Thoughts About Thought Experiments in Medieval Islam.Jon McGinnis - unknown
    The study begins with the language employed in and the psychological basis of thought experiments as understood by certain medieval Arabic philosophers. It then provides a taxonomy of different kinds of thoughts experiments used in the medieval Islamic world. These include purely fictional thought experiments, idealizations and finally thought experiments using ingenious machines. The study concludes by suggesting that thought experiments provided a halfway house during this period between a staunch rationalism and an emerging empiricism.
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  5.  11
    Classical Arabic Philosophy: An Anthology of Sources. [REVIEW]Jon Mcginnis - 2009 - Speculum 84 (1):188-189.
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  6. The Ultimate Why Question: Avicenna on Why God Is Absolutely Necessary.Jon McGinnis - 2011 - In The Ultimate Why Question: Why is There Anything at All Rather Than Nothing Whatsoever? Cath Univ Amer Pr.
    The paper treats Avicenna’s ’metaphysical’ argument for the existence of God and the modal metaphysics that underpins it. Earlier analyses of modalities attempted to reduce necessity, possibility and impossibility to nonmodal elements, which was done most commonly by appealing to a temporal frequency model of modalities. In contrast, Avicenna believed that modalities were an inherent feature of existence, and so just as there is nothing more basic than existence, so likewise there is nothing more basic in term of which modalities (...)
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  7. Avicennan Infinity: A Select History of the Infinite Through Avicenna.Jon Mcginnis - 2010 - Documenti E Studi Sulla Tradizione Filosofica Medievale 21:199-222.
     
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  8.  12
    Avicenna's Metaphysics in Context.Jon McGinnis & Robert Wisnovsky - 2004 - Journal of the American Oriental Society 124 (2):392.
  9.  28
    A Penetrating Question in the History of Ideas: Space, Dimensionality and Interpenetration in the Thought of Avicenna.Jon Mcginnis - 2006 - Arabic Sciences and Philosophy 16 (1):47-69.
  10. Logic and Science: The Role of Genus and Difference in Avicenna's Logic, Science and Natural Philosophy.Jon Mcginnis - 2007 - Documenti E Studi Sulla Tradizione Filosofica Medievale 18:165-186.
    Il naturale senso della logica in relazione alla scienza è quello di fornire un linguaggio alle acquisizioni epistemologiche: tale sembra essere il senso assegnatogli anche da Avicenna in al-Mantiq. La questione in realtà è molto più profonda: quale relazione c'è fra gli universali predicabili e gli oggetti della scienza? Attraverso l'esame della questione quale è delineata nel Madkhal, in particolare in merito al genere e alla differenza, e il loro ruolo nelle scienze in alcuni passaggi del Kitab al-Burhan, l'A. verifica (...)
     
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  11.  28
    Making Abstraction Less Abstract: The Logical, Psychological, and Metaphysical Dimensions of Avicenna’s Theory of Abstraction.Jon Mcginnis - 2006 - Proceedings of the American Catholic Philosophical Association 80:169-183.
    A debated topic in Avicennan psychology is whether for Avicenna abstraction is a metaphor for emanation or to be taken literally. This issue stems from the deeper philosophical question of whether humans acquire intelligibles externally from an emanation by the Active Intellect, which is a separate substance, or internally from an inherently human cognitive process, which prepares us for an emanation from the Active Intellect. I argue that the tension between thesedoctrines is only apparent. In his logical works Avicenna limns (...)
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  12.  12
    Simple is as Simple Does: Plantinga and Ghazālī on Divine Simplicity.Jon McGinnis - forthcoming - Religious Studies:1-13.
    This study considers the notion of divine simplicity, the idea that God is not a composite of more basic features, and the criticisms by al-Ghazālī and Alvin Plantinga of that doctrine. What is shown is that most of the argumentation against divine simplicity frequently credited to Plantinga had been nearly perfectly anticipated by al-Ghazālī. Moreover, in responding to a stronger form of divine simplicity, which Avicenna had presented, than the Thomistic version that Plantinga attacks, Ghazālī develops ‘new’ arguments and moves (...)
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  13. Making Something of Nothing: Privation, Possibility, and Potentiality in Avicenna and Aquinas.Jon Mcginnis - 2012 - The Thomist 76 (4).
     
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  14.  97
    Positioning Heaven: The Infidelity of a Faithful Aristotelian.Jon McGinnis - 2006 - Phronesis 51 (2):140-161.
    Aristotle's account of place in terms of an innermost limit of a containing body was to generate serious discussion and controvery among Aristotle's later commentators, especially when it was applied to the cosmos as a whole. The problem was that since there is nothing outside of the cosmos that could contain it, the cosmos apparently could not have a place according to Aristotle's definition; however, if the cosmos does not have a place, then it is not clear that it could (...)
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  15.  20
    Willful Understanding: Avicenna’s Philosophy of Action and Theory of the Will.Anthony Ruffus & Jon McGinnis - 2015 - Archiv für Geschichte der Philosophie 97 (2).
    Name der Zeitschrift: Archiv für Geschichte der Philosophie Jahrgang: 97 Heft: 2 Seiten: 160-195.
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  16.  17
    A Small Discovery: Avicenna’s Theory of Minima Naturalia.Jon McGinnis - 2015 - Journal of the History of Philosophy 53 (1):1-24.
  17.  26
    Arabic and Islamic Natural Philosophy and Natural Science.Jon McGinnis - 2008 - Stanford Encyclopedia of Philosophy.
  18.  11
    Making Abstraction Less Abstract: The Logical, Psychological, and Metaphysical Dimensions of Avicenna’s Theory of Abstraction.Jon Mcginnis - 2006 - Proceedings of the American Catholic Philosophical Association 80:169-183.
    A debated topic in Avicennan psychology is whether for Avicenna abstraction is a metaphor for emanation or to be taken literally. This issue stems from the deeper philosophical question of whether humans acquire intelligibles externally from an emanation by the Active Intellect, which is a separate substance, or internally from an inherently human cognitive process, which prepares us for an emanation from the Active Intellect. I argue that the tension between thesedoctrines is only apparent. In his logical works Avicenna limns (...)
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  19.  53
    The Topology of Time: An Analysis of Medieval Islamic Accounts of Discrete and Continuous Time.Jon McGinnis - 2003 - Modern Schoolman 81 (1):5-25.
  20.  15
    A Medieval Arabic Analysis Of Motion At An Instant: The Avicennan Sources to the Forma Fluens/Fluxus Formae Debate.Jon Mcginnis - 2006 - British Journal for the History of Science 39 (2):189-205.
    The forma fluens/fluxus formae debate concerns the question as to whether motion is something distinct from the body in motion, the flow of a distinct form identified with motion , or nothing more than the successive states of the body in motion, the flow of some form found in one of Aristotle's ten categories . Although Albertus Magnus introduced this debate to the Latin West he drew his inspiration from Avicenna. This study argues that Albertus misclassified Avicenna's position, since Albertus (...)
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  21.  6
    History of Islamic Philosophy.Jon McGinnis, Seyyed Hossein Nasr & Oliver Leaman - 2002 - Journal of the American Oriental Society 122 (4):855.
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  22.  9
    Alexander of Aphrodisias on the Cosmos.Jon McGinnis & Charles Genequand - 2004 - Journal of the American Oriental Society 124 (1):103.
  23.  16
    Intelligence and the Philosophy of Mind.Jon McGinnis - 2006 - Proceedings of the American Catholic Philosophical Association 80:169-183.
  24.  5
    Necessary Existence and the Doctrine of Being in Avicenna’s Metaphysics of the Healing by Daniel D. De Haan.Jon McGinnis - 2022 - Journal of the History of Philosophy 60 (1):158-160.
    Avicenna scholars know well that Avicenna aspired to present his metaphysics in the form of an Aristotelian science. The mélange of topics that make up Avicenna’s Metaphysics often appears disjointed and rambling, making it difficult to see how successful he was in this aspiration. Daniel D. De Haan’s book provides an aerial view of Avicenna’s Metaphysics, which argues that Avicenna succeeded. More specifically, De Haan suggests how Avicenna’s conception of the “necessary” links the general subject of metaphysics to its ultimate (...)
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  25.  2
    Analytic Philosophy and the Islamic Tradition: Introduction.Billy Dunaway & Jon McGinnis - 2022 - Essays in Philosophy 23 (1):1-3.
  26.  26
    Ibn Sînâ on the Now.Jon McGinnis - 1999 - American Catholic Philosophical Quarterly 73 (1):73-106.
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  27.  25
    Old Complexes and New Possibilities: Ibn Sīnā’s Modal Metaphysics in Context.Jon Mcginnis - 2011 - Journal of Islamic Philosophy 7:3-33.
  28.  44
    An Introduction to Medieval Philosophy: Basic Concepts. [REVIEW]Jon McGinnis - 2009 - Teaching Philosophy 32 (4):417-420.
  29.  65
    The Eternity of the World: Proofs and Problems in Aristotle, Avicenna, and Aquinas.Jon Mcginnis - 2014 - American Catholic Philosophical Quarterly 88 (2):271-288.
    This study looks at the position of two of the Middle Ages’ towering intellectual figures, Avicenna and Aquinas, and their arguments concerning the age of the cosmos. The primary focus is the nature of possibility and whether possibility is such that God can create it or such that its “existence” has some degree of independence from God’s creative act. It is shown how one’s answer to this initial question in turn has enormous ramifications on a number of other, core theological (...)
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  30.  19
    A Continuation of Atomism: Shahrastānī on the Atom and Continuity.Jon Mcginnis - 2019 - Journal of the History of Philosophy 57 (4):595-619.
    while it should go without saying, it bears mentioning: the history of atomism in the medieval Islamic East is not the same as that of the medieval Christian West. One simply cannot assume that what is true of the conception of the atom in the West also need be true of the conception of the atom in the East, or even that the two traditions are drawing upon and responding to the same set of literature. In fact, the question is (...)
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  31. Medieval Philosophy of Religion.G. R. Evans, John Marenbon, Dermot Moran, Syed Nomanul Haq, Jon McGinnis, Jon Mcginnis & Thomas Williams - 2013 - Acumen Publishing.
    Volume 2 covers one of the richest eras for the philosophical study of religion. Covering the period from the 6th century to the Renaissance, this volume shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a vibrant encounter between - and a complex synthesis of - the (...)
     
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  32. Book Review. [REVIEW]Jon Mcginnis - 2004 - Journal of the American Oriental Society 124 (2):392-394.
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  33. شفاء : سماع الطبيعي: A Parallel English-Arabic Text.Jon McGinnis (ed.) - 2009 - Brigham Young University.
    Avicenna’s _Physics_ is the very first volume that he wrote when he began his monumental encyclopedia of science and philosophy, _The_ _Healing_. Avicenna’s reasons for beginning with _Physics_ are numerous: it offers up the principles needed to understand such special natural sciences as psychology; it sets up many of the problems that take center stage in his _Metaphysics_; and it provides concrete examples of many of the abstract analytical tools that he would develop later in _Logic_. While Avicenna’s _Physics _roughly (...)
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  34. The Ultimate Why Question: Why is There Anything at All Rather Than Nothing Whatsoever?Jon McGinnis - 2011 - Cath Univ Amer Pr.
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  35. On the Eternity of the World de Aeternitate Mundi. Proclus, Helen S. Lang, A. D. Macro & Jon McGinnis - 2001 - University of California Press.
    In the fifth century A.D., Proclus served as head of the Academy in Athens that had been founded 900 years earlier by Plato. Proclus was the last great systematizer of Greek philosophy, and his work exerted a powerful influence in late antiquity, in the Arab world, and in the Renaissance. His treatise_ On the Eternity of the World _formed the basis for virtually all later arguments for the eternity of the world and for the existence of God; consequently, it lies (...)
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  36. What Underlies the Change From Potentiality to Possibility? A Select History of the Theory Matter From Aristotle to Avicenna.Jon Mcginnis - 2007 - Cadernos de História E Filosofia da Ciência 17 (2).
    One of the most fundamental notions in the thought of Aristotle is the distinction between actuality and potentiality, which Aristotle links with the equally fundamental distinction between form and matter respectively. According to Aristotle, form, which brings with it actuality, and matter, which brings with it potentiality, are eternal and as such necessary. Consequently, on Aristotle?s view, neither form nor matter needs an efficient cause for its existence. Later thinkers?both in the Greek Neoplatonic tradition and Arabic falsafa tradition?believed that in (...)
     
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  37.  21
    Relational Syllogisms and the History of Arabic Logic, 900–1900. [REVIEW]Jon McGinnis - 2013 - Speculum 88 (1):283-284.
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  38.  30
    Tony Roark , Aristotle on Time: A Study of the Physics . Reviewed By.Jon McGinnis - 2012 - Philosophy in Review 32 (6):518-520.
  39.  34
    The Avicennan Sources for Aquinas on Being: Supplemental Remarks to Brian Davies’ “Kenny on Aquinas on Being”.Jon McGinnis - 2005 - Modern Schoolman 82 (2):131-142.
  40.  18
    The Cambridge Companion to Anselm.Jon McGinnis - 2006 - Review of Metaphysics 60 (1):148-150.
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  41.  11
    Old Complexes and New Possibilities: Ibn Sīnā’s Modal Metaphysics in Context.Jon Mcginnis - 2011 - Journal of Islamic Philosophy 7:3-33.
  42.  11
    An Annotated Bibliography on Ibn Sina: First Supplement.Jon McGinnis & Jules L. Janssens - 2001 - Journal of the American Oriental Society 121 (3):535.
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  43.  11
    The Leaven of the Ancients: Suhrawardī and the Heritage of the GreeksThe Leaven of the Ancients: Suhrawardi and the Heritage of the Greeks.Jon McGinnis & John Walbridge - 2001 - Journal of the American Oriental Society 121 (4):729.
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  44. Interpreting Avicenna: Science and Philosophy in Medieval Islam: Proceedings of the Second Conference of the Avicenna Study Group.Jon McGinnis (ed.) - 2004 - Brill.
    The work treats various aspects of Avicennan philosophy and science. The topics include methods for establishing an authentic Avicenna corpus, natural philosophy and science, theology and metaphysics and Avicenna's subsequent historical influence.
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  45.  10
    Simone van Riet, Jules Janssens and André Allard Avicenna Latinus, Liber Primus Naturalium, Tractatus Secundus: De Motu Et de Consimilibus. Introduction by Gérard Verbeke. Leuven: Peeters, 2006. Pp. Lxxxix+373. ISBN 978-2-8031-0231-0. £173.70. [REVIEW]Jon Mcginnis - 2008 - British Journal for the History of Science 41 (1):131-132.
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  46.  19
    Review of Peter Adamson (Ed.), Richard C. Taylor (Ed.), The Cambridge Companion to Arabic Philosophy[REVIEW]Jon McGinnis - 2005 - Notre Dame Philosophical Reviews 2005 (5).
  47.  8
    Ibn Sīnā’sRemarks and Admonitions: Physics and Metaphysics.An Analysis and Annotated TranslationBy Shams C. Inati.Jon McGinnis - forthcoming - Journal of Islamic Studies:etv007.
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  48.  36
    Making Time Aristotle's Way.Jon McGinnis - 2003 - Apeiron 36 (2):143 - 169.
  49. On the Eternity of the World. Proclus, Helen S. Lang, A. D. Macro & Jon McGinnis - 2001 - University of California Press.
    In the fifth century A.D., Proclus served as head of the Academy in Athens that had been founded 900 years earlier by Plato. Proclus was the last great systematizer of Greek philosophy, and his work exerted a powerful influence in late antiquity, in the Arab world, and in the Renaissance. His treatise_ On the Eternity of the World _formed the basis for virtually all later arguments for the eternity of the world and for the existence of God; consequently, it lies (...)
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  50.  7
    Aristoteles' "De Anima": Eine Verlorene Spätantike Paraphrase in Arabischer Und Persischer Überlieferung by Rüdiger Arnzen. [REVIEW]Jon Mcginnis - 2001 - Isis 92:381-382.
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1 — 50 / 54