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Peter Adamson [75]Peter C. Adamson [2]Peter Scott Adamson [1]
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Profile: Peter Adamson (Creighton University)
  1. Abel, Félix M.,'Saint Jérome et les prophéties messianiques', Revue biblique, ns, 13 (1916), 423–40; 14 (1917), 247–69 Abū Macshar al-Balkhī, Kitāb al-madkhal al-kabīr ilā cilm ah kām al-nujūm: Liber introductorii maioris ad scientiam judiciorum astrorum, ed. by Richard Lemay, 9 vols (Naples: Istituto universitario Orientale, 1995–96). [REVIEW]Peter Adamson, H. Baltussen & M. W. F. Stone - 2005 - Dionysius 23:105-16.
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  2.  25
    Al-Kindī.Peter Adamson - 2007 - Oxford University Press.
    Al-Kindi was the first philosopher of the Islamic world. He lived in Iraq and studied in Baghdad, where he became attached to the caliphal court. In due course he would become an important figure at court: a tutor to the caliph's son, and a central figure in the translation movement of the ninth century, which rendered much of Greek philosophy, science, and medicine into Arabic. Al-Kindi's wide-ranging intellectual interests included not only philosophy but also music, astronomy, mathematics, and medicine. Through (...)
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  3. The Philosophical Works of Al-Kindi.Peter E. Pormann & Peter Adamson (eds.) - 2012 - Oup Pakistan.
    Al-Kindī, honoured as the 'philosopher of the Arabs', was the first philosopher of Islam. His pioneer philosophical writings engage with ideas that became available through the Graeco-Arabic translation movement. This volume makes his entire philosophical output-some two dozen works-available in English, most of them for the first time. An overall introduction, introductions to each work and extensive notes explain al-Kindī's ideas, sources, and influence.
     
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  4. Al-Kindi and the Mu‘Tazila: Divine Attributes, Creation and Freedom.Peter Adamson - 2003 - Arabic Sciences and Philosophy 13 (1):45-77.
    The paper discusses al-Kindi's response to doctrines held by contemporary theologians of the Mu‘tazilite school: divine attributes, creation, and freedom. In the first section it is argued that, despite his broadly negative theology, al-Kindi recognizes a special kind of “essential” positive attribute belonging to God. The second section argues that al-Kindi agreed with the Mu‘tazila in holding that something may not yet exist but still be an object of God's knowledge and power (as the Mu‘tazila put it, that “non-being” is (...)
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  5. Review: Epictetus: A Stoic and Socratic Guide to Life. [REVIEW]Peter Adamson - 2003 - Mind 112 (446):363-366.
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  6. Al-Kindi and the Reception of Greek Philosophy.Peter Adamson - 2005 - In Peter Adamson & Richard C. Taylor (eds.), The Cambridge Companion to Arabic Philosophy. Cambridge University Press. pp. 32--51.
  7. Before Essence and Existence: Al-Kindi's Conception of Being.Peter Adamson - 2002 - Journal of the History of Philosophy 40 (3):297-312.
    This paper studies the first metaphysical theory in Arabic philosophy, that of al-Kindi, as found in "On First Philosophy" and other of his works. Placing these works against the background of translations produced in al-Kindi's circle (the "Theology of Aristotle," which is the Arabic version of Plotinus, and the "Liber de Causis," the Arabic version of Proclus' "Elements of Theology"), it argues that al-Kindi has two conceptions of being: "simple" being, which excludes predication and derives from Neoplatonism, and "complex" being, (...)
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  8.  10
    Aristotle and the Arabic Tradition.Peter Adamson - 2016 - Nazariyat, Journal for the History of Islamic Philosophy and Sciences 2 (4):153-156.
  9. In the Age of Al-Fārābī: Arabic Philosophy in the Fourth-Tenth Century.Peter Adamson (ed.) - 2008 - Warburg Institute.
  10.  61
    Vision, Light and Color in Al-Kindi, Ptolemy and the Ancient Commentators.Peter Adamson - 2006 - Arabic Sciences and Philosophy 16 (2):207-236.
    Al-Kindi was influenced by two Greek traditions in his attempts to explain vision, light and color. Most obviously, his works on optics are indebted to Euclid and, perhaps indirectly, to Ptolemy. But he also knew some works from the Aristotelian tradition that touch on the nature of color and vision. Al-Kindi explicitly rejects the Aristotelian account of vision in his De Aspectibus, and adopts a theory according to which we see by means of a visual ray emitted from the eye. (...)
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  11. The Arabic Sea Battle: Al-Fārābī on the Problem of Future Contingents.Peter Adamson - 2006 - Archiv für Geschichte der Philosophie 88 (2):163-188.
    Ancient commentators like Ammonius and Boethius tried to solve Aristotle's “sea battle argument” in On Interpretation 9 by saying that statements about future contingents are “indefinitely” true or false. They were followed by al-Fārābī in his commentary on On Interpretation. The article sets out two possible interpretations of what “indefinitely” means here, and shows that al-Fārābī actually has both conceptions: one applied in his interpretation of Aristotle, and another that he is forced into by the problem of divine foreknowledge. It (...)
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  12. Knowledge of Universals and Particulars in the Baghdad School.Peter Adamson - 2007 - Documenti E Studi Sulla Tradizione Filosofica Medievale 18:141-164.
    L'analisi dell'aristotelismo «platonizzante» nell'ambito della filosofia araba prima della sistemazione della Shifa di Avicenna, secondo cui Dio non avrebbe conoscenza dei particolari, consente all'A. di dimostrare come ci siano stati anche approcci platonici ad Aristotele , che non sono passati attraverso il filtro dei neoplatonici greci. L'altra cosa significativa è il fatto che all'interno della scuola di Baghdad vi sono modi diversi di intendere lo stato ontologico degli universali. L'A. tenta anche di ridimensionare la figura di al-Farabi all'interno della scuola (...)
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  13.  22
    Neoplatonism: The Last Ten Years.Peter Adamson - 2015 - International Journal of the Platonic Tradition 9 (2):205-220.
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  14.  88
    On Knowledge of Particulars.Peter Adamson - 2005 - Proceedings of the Aristotelian Society 105 (3):273–294.
    Avicenna's notorious claim that God knows particulars only 'in a universal way' is argued to have its roots in Aristotelian epistemology, and especially in the "Posterior Analytics". According to Avicenna and Aristotle as understood by Avicenna, there is in fact no such thing as 'knowledge' of particulars, at least not as such. Rather, a particular can only be known by subsuming it under a universal. Thus Avicenna turns out to be committed to a much more surprising epistemological thesis: even humans (...)
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  15. The Arabic Plotinus: A Philosophical Study of the Theology of Aristotle.Peter Adamson - 2002 - Duckworth.
  16.  80
    The Theology of Aristotle.Peter Adamson - 2008 - Stanford Encyclopedia of Philosophy.
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  17.  11
    Xi*-on Knowledge of Particulars.Peter Adamson - 2005 - Proceedings of the Aristotelian Society 105 (3):273-294.
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  18.  58
    Aristotelianism and the Soul in the Arabic Plotinus.Peter Adamson - 2001 - Journal of the History of Ideas 62 (2):211-232.
  19.  18
    Miskawayh on Pleasure.Peter Adamson - 2015 - Arabic Sciences and Philosophy 25 (2):199-223.
  20.  51
    Knowing What's Good for You.Peter Adamson - 2011 - The Philosophers' Magazine 53 (53):85-90.
    We should see a very close connection between two fields of philosophy which are nowadays kept well apart, namely ethics and epistemology. Indeed, if the good life and virtue consist in knowledge, then the study of knowledge just is the study of ethics.
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  21.  3
    Philosophy Then.Peter Adamson - 2016 - Philosophy Now 112:34-34.
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  22.  31
    Abū Bakr Al-Rāzī on Animals.Peter Adamson - 2012 - Archiv für Geschichte der Philosophie 94 (3):249-273.
    Abū Bakr al-Rāzī (d. 925), a doctor known not only for his medical expertise but also for his notorious philosophical ideas, has not yet been given due credit for his ideas on the ethical treatment of animals. This paper explores the philosophical and theological background of his remarks on animal welfare, arguing that al-Rāzī did not (as has been claimed) see animals as possessing rational, intellectual souls like those of humans. It is also argued that al-Rāzī probably did not, as (...)
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  23.  27
    Two Early Arabic Doxographies on the Soul.Peter Adamson - 2000 - Modern Schoolman 77 (2):105-125.
  24.  42
    Avicenna and Aristotle R. Wisnovsky: Avicenna's Metaphysics in Context . Pp. XII + 305. London: Duckworth, 2003. Cased, £50. Isbn: 0-7156-3221-. [REVIEW]Peter Adamson - 2004 - The Classical Review 54 (02):354-.
  25.  21
    Avicenna And Aristotle. [REVIEW]Peter Adamson - 2004 - The Classical Review 54 (2):354-356.
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  26.  31
    Aristotle's Categories and the Soul : An Annotated Translation of Al-Kindī's That There Are Separate Substances.Peter Adamson & Peter E. Pormann - 2009 - In Maha Elkaisy-Friemuth & John M. Dillon (eds.), The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill.
  27.  46
    Plotinus' Cosmology. A Study of Ennead II.1 (40). Text, Translation and Commentary.Peter Adamson - 2008 - International Journal of the Platonic Tradition 2 (2):219-223.
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  28.  13
    Following is the Comprehensive Index for Volume 37 of the Hastings Center Report, Covering All Feature Material From 2007. Letters Have Not Been Included. Ffl Complete Issues Are Available for Volume 37 (2007) and May Be Purchased for $16.00 Each, Plus Shipping. Please Contact the Circulation Department, The Hastings Center, 21 Malcolm Gordon Road, Garrison, NY 10524; Tel.:(845) 424-4040; Fax:(845) 424-4545; E-Mail: Publications@ Thehastingscenter. Org. [REVIEW]Peter C. Adamson, Carmen Paradis, Martin L. Smith, Nicholas Agar, Jacob M. Appel, David Benatar, Nancy Berlinger, Daniel Brudney, Lucy M. Candib & Arthur L. Caplan - 2007 - Hastings Center Report 37.
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  29.  21
    Neoplatonism. [REVIEW]Peter Adamson - 2012 - Phronesis 57 (4):380-399.
    In Eudemian Ethics 8.2, Aristotle posits god as the starting-point of non-rational desire (particularly for the naturally fortunate), thought, and deliberation. The questions that dominate the literature are: To what does `god' refer? Is it some divine-like entity in the soul that produces thoughts and desires or is it Aristotle's prime mover? And how does god operate as the starting-point of these activities? By providing a careful reconstruction of the context in which god is evoked, I argue against the popular (...)
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  30.  9
    Xi &Ast;—on Knowledge of Particulars.Peter Adamson - 2005 - Proceedings of the Aristotelian Society 105 (3):273-294.
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  31.  13
    And Theology Before Avicenna.Peter Adamson - 2012 - In John Marenbon (ed.), Oxford Handbook of Medieval Philosophy. Oxford University Press. pp. 58.
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  32.  13
    Culture and Philosophy in the Age of Plotinus.Peter Adamson - 2008 - International Journal of the Platonic Tradition 2 (1):79-81.
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  33.  24
    Book Notes. [REVIEW]Peter Adamson - 2010 - Phronesis 55 (4):357-375.
  34.  7
    Proclus' Commentary on the Cratylus in Context. Ancient Theories of Language and Meaning.Peter Adamson - 2009 - International Journal of the Platonic Tradition 3 (2):161-164.
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  35.  19
    Knowing Persons.Peter Adamson - 2005 - International Philosophical Quarterly 45 (1):138-140.
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  36.  4
    Al-Kindi and Mu'tazila: Divine Attributes, Creation and Freedom.Peter Adamson - unknown
    The paper discusses al-Kindi's response to doctrines held by contemporary theologians of the Mu‘tazilite school: divine attributes, creation, and freedom. In the first section it is argued that, despite his broadly negative theology, al-Kindi recognizes a special kind of “essential” positive attribute belonging to God. The second section argues that al-Kindi agreed with the Mu‘tazila in holding that something may not yet exist but still be an object of God's knowledge and power. Also it presents a new parallel between al-Kindi (...)
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  37.  10
    Burnyeat Explorations in Ancient and Modern Philosophy. In Two Volumes. Pp. X + 382 + X + 356. Cambridge: Cambridge University Press, 2012. Cased, £75, US$130 . ISBN: 978-0-521-75072-1 , 978-0-521-75073-8 , 978-1-107-4006-1. [REVIEW]Peter Adamson - 2014 - The Classical Review 64 (1):68-71.
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  38.  19
    M. Ullmann: Wörterbuch zu den griechisch-arabischen Übersetzungen des 9. Jahrhunderts . Pp. 904. Wiesbaden: Harassowitz Verlag, 2002. Cased, €175. ISBN: 3-447-04584-. [REVIEW]Peter Adamson - 2004 - The Classical Review 54 (01):252-.
  39.  1
    Philosophy Then.Peter Adamson - 2016 - Philosophy Now 114:33-33.
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  40.  22
    All for One, or One for All?Peter C. Adamson, Carmen Paradis & Martin L. Smith - 2007 - Hastings Center Report 37 (4):13-15.
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  41.  4
    Late Antiquity.Peter Adamson - 2013 - Phronesis 58 (4):401-418.
  42.  1
    Philosophy Then.Peter Adamson - 2016 - Philosophy Now 113:31-31.
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  43.  20
    Al-Kindi.Peter Adamson - 2008 - Stanford Encyclopedia of Philosophy.
    Al-Kindi was the first philosopher of the Islamic world. He lived in Iraq and studied in Baghdad, where he became attached to the caliphal court. In due course he would become an important figure at court: a tutor to the caliph's son, and a central figure in the translation movement of the ninth century, which rendered much of Greek philosophy, science, and medicine into Arabic. Al-Kindi's wide-ranging intellectual interests included not only philosophy but also music, astronomy, mathematics, and medicine. Through (...)
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  44.  7
    Al-Kindī, Abū Yūsuf Yaʿqūb Ibn Isḥāq.Peter Adamson - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 672--676.
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  45.  4
    Book Notes: Neoplatonism. [REVIEW]Peter Adamson - 2009 - Phronesis 54 (4-5):423-439.
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  46.  3
    Late Antiquity.Peter Adamson - 2014 - Phronesis 59 (4):385-399.
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  47.  3
    Neoplatonism.Peter Adamson - 2011 - Phronesis 56 (4):426-440.
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  48.  15
    Review of Pauliina Remes, Neoplatonism[REVIEW]Peter Adamson - 2009 - Notre Dame Philosophical Reviews 2009 (1).
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  49.  1
    Knowing What’s Good for You.Peter Adamson - 2011 - The Philosophers' Magazine 53:85-90.
    We should see a very close connection between two fields of philosophy which are nowadays kept well apart, namely ethics and epistemology. Indeed, if the good life and virtue consist in knowledge, then the study of knowledge just is the study of ethics.
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  50.  1
    Two Early Arabic Doxographies on the Soul: Al-Kindi and the "Theology of Aristotle".Peter Adamson - 2000 - Modern Schoolman 77 (2):105-125.
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