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Jon McGinnis [55]Jon David Mcginnis [1]
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Profile: Jon McGinnis (University of Missouri, St. Louis)
  1.  52
    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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  2.  63
    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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  3. 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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  4.  3
    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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  5.  21
    Old Complexes and New Possibilities.Jon McGinnis - 2011 - Journal of Islamic Philosophy 7:3-33.
  6.  12
    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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  7.  25
    The Topology of Time: An Analysis of Medieval Islamic Accounts of Discrete and Continuous Time.Jon McGinnis - 2003 - Modern Schoolman 81 (1):5-25.
  8.  15
    The Eternity of the World.Jon McGinnis - 2014 - American Catholic Philosophical Quarterly 88 (2):271-288.
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  9.  14
    Making Abstraction Less Abstract.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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  10.  22
    An Introduction to Medieval Philosophy.Jon McGinnis - 2009 - Teaching Philosophy 32 (4):417-420.
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  11.  21
    Making Time Aristotle's Way.Jon McGinnis - 2003 - Apeiron 36 (2):143 - 169.
  12.  2
    Relational Syllogisms and the History of Arabic Logic, 900–1900. [REVIEW]Jon Mcginnis - 2013 - Speculum 88 (1):283-284.
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  13.  10
    Tony Roark , Aristotle on Time: A Study of the Physics . Reviewed By.Jon McGinnis - 2012 - Philosophy in Review 32 (6):518-520.
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  14.  7
    The Cambridge Companion to Anselm.Jon McGinnis - 2006 - Review of Metaphysics 60 (1):148-150.
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  15.  15
    Ibn Sînâ on the Now.Jon McGinnis - 1999 - American Catholic Philosophical Quarterly 73 (1):73-106.
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  16.  8
    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.
  17.  5
    A Small Discovery: Avicenna’s Theory of Minima Naturalia.Jon McGinnis - 2015 - Journal of the History of Philosophy 53 (1):1-24.
  18.  17
    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.
  19. 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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  20.  5
    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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  21.  1
    Old Complexes and New Possibilities: Ibn Sīnā’s Modal Metaphysics in Context.Jon Mcginnis - 2011 - Journal of Islamic Philosophy 7:3-33.
  22.  14
    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).
  23.  5
    Intelligence and the Philosophy of Mind.Jon McGinnis - 2006 - Proceedings of the American Catholic Philosophical Association 80:169-183.
  24.  9
    Arabic and Islamic Natural Philosophy and Natural Science.Jon McGinnis - 2008 - Stanford Encyclopedia of Philosophy.
  25.  4
    Khaled El-Rouayheb, Relational Syllogisms and the History of Arabic Logic, 900–1900. (Islamic Philosophy, Theology, and Science 80.) Leiden and Boston: Brill, 2010. Pp. Viii, 295. $167. ISBN: 9789004183193. [REVIEW]Jon McGinnis - 2013 - Speculum 88 (1):283-284.
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  26.  1
    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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  27.  2
    Aristoteles' "De Anima": Eine Verlorene Spätantike Paraphrase in Arabischer Und Persischer Überlieferung by Rüdiger Arnzen. [REVIEW]Jon Mcginnis - 2001 - Isis: A Journal of the History of Science 92:381-382.
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  28.  2
    Islamic Philosophy, Science, Culture, and Religion. Studies in Honor of Dimitri Gutas Edited by Felicitas Opwis and David Reisman. [REVIEW]Jon Mcginnis - 2014 - Journal of Islamic Studies 25 (1):56-60.
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  29.  2
    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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  30.  5
    Review of Y. Tzvi Langermann (Ed.), Avicenna and His Legacy: A Golden Age of Science and Philosophy[REVIEW]Jon McGinnis - 2010 - Notre Dame Philosophical Reviews 2010 (9).
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  31.  1
    Ibn Sîn' on the Now: Text and Commentary.Jon Mcginnis - 1999 - American Catholic Philosophical Quarterly 73 (1):73-106.
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  32. 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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  33.  16
    Avicenna.Jon McGinnis - 2010 - Oxford University Press.
    This book is designed to remedy that lack.
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  34. 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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  35. Aristoteles' "De Anima": Eine verlorene spätantike Paraphrase in arabischer und persischer Überlieferung. Rüdiger Arnzen.Jon McGinnis - 2001 - Isis 92 (2):381-382.
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  36. An Introduction to Medieval Philosophy: Basic Concepts. [REVIEW]Jon Mcginnis - 2009 - Teaching Philosophy 32 (4):417-420.
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  37. Avicenna Latinus, Liber Primus Naturalium, Tractatus Secundus: De Motu Et de Consimilibus. [REVIEW]Jon Mcginnis - 2008 - British Journal for the History of Science 41 (1):131-132.
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  38. Avicenna's Metaphysics in Context.Jon McGinnis & Robert Wisnovsky - 2004 - Journal of the American Oriental Society 124 (2):392.
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  39. Alexander of Aphrodisias on the Cosmos.Jon McGinnis & Charles Genequand - 2004 - Journal of the American Oriental Society 124 (1):103.
  40. Book Review. [REVIEW]Jon Mcginnis - 2004 - Journal of the American Oriental Society 124 (2):392-394.
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  41.  7
    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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  42. 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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  43. 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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  44. 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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  45. Making Something of Nothing: Privation, Possibility, and Potentiality in Avicenna and Aquinas.Jon Mcginnis - 2012 - The Thomist 76 (4).
     
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  46. 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).
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  47. 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.
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  48. 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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  49. The Physics of the Healing: A Parallel English-Arabic Text in Two Volumes.Jon McGinnis (ed.) - 2010 - 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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  50. 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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