Results for 'Farabi Ibn Kora'

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  1.  15
    Chapter Four–“Ejected From the Present and Its Certainties”: The Indeterminate Temporality of Hypertext.Shelley la JetéeJackson, Farabi Ibn Kora & Milorad Paviˇc - 2004 - In Paul Harris & Michael Crawford (eds.), Time and Uncertainty. Brill. pp. 39.
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  2.  3
    Al-Farabi's Commentary and Short Treatise on Aristotle's De Interpretatione. Fārābī, Muḥammad ibn Muḥammad Abū Naṣr al- Fārābī & Abū-Naṣr Muḥammad Ibn-Muḥammad al- Farābī - 1981 - Published for the British Academy by Oxford University Press.
    "Al-Farabi of Baghdad (c. 870-950) is the first major representative of the medieval Arabic Aristotelianism which came to influence the Christian West so profoundly. In the Islamic world his writings on logic set the pattern for the future and virtually created Islamic philosophy. He is also important as a witness to the study of Aristotle in late antiquity, demonstrating a knowledge of Galen and the exegetical tradition of Porphyry. This translation is based on a fresh study of the Arabic (...)
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  3. The Limitations of Human Knowledge According to Al-Farabi, Ibn Bajja, and Maimonides.Shlomo Pines - 1979 - In Isadore Twersky (ed.), Studies in Medieval Jewish History and Literature. Harvard University Press. pp. 1--82.
     
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  4.  17
    Ibn Bāğğa's Commentaries on Al-Fārābī's Letter and Five Aphorisms.Terence J. Kleven - 2015 - Quaestio 15:275-286.
    The purpose of this study is to provide evidence that Ibn Bāǧǧa’s commentaries on al- Fārābī’s logical writings reveal a perpetuation of al-Fārābī’s logic in Andalusia and that they also assist us in the recognition of the nature and achievement of this logic. Ibn Bāǧǧa’s Introduction or Eisagoge is a commentary on al-Fārābī’s introductory Letter and the Five Aphorisms, as well as subsequent logical treatises of al-Fārābī. Ibn Bāǧǧa, in agreement with al-Fārābī, presents logic as consisting of five syllogistic arts, (...)
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  5. Remark on Al-Fārābī's Missing Modal Logic and its Effect on Ibn Sīnā.Wilfrid Hodges - 2019 - Eshare: An Iranian Journal of Philosophy 1 (3):39-73.
    We reconstruct as much as we can the part of al-Fārābī's treatment of modal logic that is missing from the surviving pages of his Long Commentary on the Prior Analytics. We use as a basis the quotations from this work in Ibn Sīnā, Ibn Rushd and Maimonides, together with relevant material from al-Fārābī's other writings. We present a case that al-Fārābī's treatment of the dictum de omni had a decisive effect on the development and presentation of Ibn Sīnā's modal logic. (...)
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  6.  2
    İbn Rüşd'ün Telhîsu'l-Makûl't'ta, Farabi'Nin 'Küllî Ve Şahıs Araz' Tahliline Dair Eleştirisi Ya da Ontolojik Ve Epistemik Cevher Üzerine.Mehmet Birgül - 2019 - Beytulhikme An International Journal of Philosophy 9 (9:3):843-879.
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  7.  2
    Alfarabi, the Political Writings: Selected Aphorisms and Other Texts.Abū-Naṣr Muḥammad Ibn-Muḥammad al- Farābī, Alfarabi, Muḥammad ibn Muḥammad Al- Fārābī, Abū Naṣr Muḥammad B. Muḥammad al- Alfarabi, محمد بن محمد أبو نصر الفارابي & Fārābī - 2001 - Cornell University Press.
    Selected aphorisms -- Enumeration of the sciences, chapter 5 -- Book of religion -- The harmonization of the two opinions of the two sages: Plato the Divine and Aristotle.
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  8.  5
    Tipolojik Yaklaşım Ve İbn Haldun İle Farabi’nin Toplum Görüşleri Üzerine.Sefer Yavuz - 2014 - Dini Araştırmalar 17 (44):95-120.
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  9.  64
    Al-Fārābī on the Method of Astronomy.Damien Janos - 2010 - Early Science and Medicine 15 (3):237-265.
    This article analyzes al-Fārābī's conception of the astronomical method by examining rarely studied texts such as the K. al-mūsīqā and K. al-burhān and by addressing key issues such as the subject matter of astronomy, the techniques used to derive the first principles of this science, the relation between astrology, astronomy, physics, and metaphysics, and the place of al-Fārābī in the Arabic astronomical tradition. The analysis indicates that al-Fārābī's theories combine material from the Greek astronomical tradition, especially Geminus, as well as (...)
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  10. Definition in the Philosophy of Al-Kindi, Al-Farabi, and Ibn Sina.Kiki Kennedy-day - 1995 - Dissertation, New York University
    In this dissertation we observe the diachronic development of certain vocabulary items which form the basis of discourse in Islamic philosophy in the Arabic language. Using a set of philosophical terms from al-Kindi, al-Farabi and Ibn Sina we analyze the use of each term, first individually and then comparatively. To examine philosophical terms in their natural setting, we will look at the philosophers' own definitions of these terms. Thus, we observe how definitions and their use change over two centuries, (...)
     
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  11.  5
    Al-Farabi Founder of Islamic Neoplatonism : His Life, Works and Influence.Majid Fakhry - 2002 - Oneworld Publications.
    A distinguished philosopher, a sophisticated scientist and a talented musician: the many achievements of the tenth-century Islamic thinker al-Farabi are carefully documented in this substantial new introduction to his life and works. Credited with introducing Neoplatonism to the Muslim world, al-Farabi is also acknowledged as the first great system builder of Islamic philosophy. His pivotal influence, not only on Islamic thought but also on western philosophy generally, is reflected in this stimulating study, which includes a survey of al- (...)'s influences on such major figures as al-Ghazali, Ibn Sina and Moses Maimonides. (shrink)
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  12.  10
    Nurture Over Nature: Habitus From Al-Fārābī Through Ibn Khaldūn to ʿAbduh.Erez Naaman - 2017 - Journal of the American Oriental Society 137 (1):1.
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  13. Al-Fārābi on the Role of Philosophy of History in the History of Civilization.Georgios Steiris - 2018 - In Christian and Islamic Philosophies of Time. Wilmington USA: Vernon Press. pp. 135-144.
    This volume constitutes an attempt at bringing together philosophies of time—or more precisely, philosophies on time and, in a concomitant way, history—emerging from Christianity’s and Islam’s intellectual histories. Starting from the Neoplatonic heritage and the voice of classical philosophy, the volume enters the Byzantine and Arabic intellectual worlds up to Ibn Al-Arabi’s times. A conscious choice in this volume is not to engage with, perhaps, the most prominent figures of Christian and Arabic philosophy, i.e., Augustine on the one hand and (...)
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  14.  44
    Al-Fārābī's Lost Commentary on the Ethics: New Textual Evidence: Chaim Meir Neria.Chaim Meir Neria - 2013 - Arabic Sciences and Philosophy 23 (1):69-99.
    Al-Fārābī's lost commentary on Aristotle's Ethica Nicomachea is without doubt one of the most sorely missed lost works of the Islamic falāsifa. In part, this is because the commentary was in some respects a scandal, and scholars accordingly believe it may hold the key to resolving present-day disagreements on how to interpret al-Fārābī's views as expressed in his independent treatises. Perhaps al-Fārābī's most shocking or scandalous statement is that preserved by the Hispano-Muslim philosophers Ibn Bājja, Ibn Ṭufayl, and Ibn Rushd. (...)
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  15.  18
    La musique arabe Tome 1 by Baron Rodolphe d'Erlanger; Al-Fārābī; Abū N-Naṣr Muḥammad Ibn Muḥammad Ibn Tarkhān Ibn Uzlagh. [REVIEW]George Sarton - 1933 - Isis 20:280-283.
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  16.  12
    La musique arabe Tome 1. Baron Rodolphe d'Erlanger, Al-Fārābī, Abū N-Naṣr Muḥammad Ibn Muḥammad Ibn Tarkhān Ibn Uzlagh.George Sarton - 1933 - Isis 20 (1):280-283.
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  17.  48
    Ibn Rušd Et Les Premiers Analytiques D'Aristote: Aaperçu Sur Un Problème de Syllogistique Modale: Abdelali Elamrani-Jamal.Abdelali Elamrani-Jamal - 1995 - Arabic Sciences and Philosophy 5 (1):51-74.
    Ibn Rušd devoted a certain number of works to Aristotle's Prior Analytics. In a series of opuscules written over a period of twenty years and following upon his Middle Commentary on Aristotle's Prior Analytics, he faced a problem particular to the modal syllogism – that of the mood of the conclusion in mixed syllogisms. The problem can be stated as follows: At the beginning of the Prior Analytics, Aristotle established a formal deductive principle – that of universal attribution. Applied to (...)
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  18.  23
    Yaḥyā Ibn ʿAdī and Ibrāhīm Ibn ʿAdī: On Whether Body is a Substance or a Quantity. Introduction, Editio Princeps and Translation.Stephen Menn & Robert Wisnovsky - 2017 - Arabic Sciences and Philosophy 27 (1):1-74.
    The “lost” Yaḥyā ibn ʿAdī treatises recently discovered in the Tehran codex Marwī 19 include a record of a philosophical debate instigated by the Ḥamdānid prince Sayf-al-Dawla. More precisely, Marwī 19 contains Yaḥyā’s adjudication of a dispute between an unnamed Opponent and Yaḥyā’s younger relative Ibrāhīm ibn ʿAdī (who also served as al-Fārābī’s assistant), along with Ibrāhīm's response to Yaḥyā’s adjudication, and Yaḥyā’s final word. At issue was a problem of Aristotelian exegesis: should “body” be understood as falling under the (...)
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  19.  46
    İbn Sînâ’da İdrak Mertebeleri ve İkinci Felsefî Ma’kûller.Sedat Baran - 2020 - Tasavvur - Tekirdag Theology Journal 6 (1):291-312.
    İdrak ve niteliği felsefenin en önemli problemlerinden biridir. İbn Sînâ hissî, hayalî, vehmî ve aklî olmak üzere dört farklı idrak mertebesi dillendirir. Buna göre insan nefsi nesnelerin suretlerini duyu yetileriyle algılar. Daha sonra bu suretleri hayal yetisine teslim eder. Akabinde akıl bu sureti barındırdığı maddî eklentilerden arındırarak aklî suretlerin oluşumu için gerekli zeminleri hazırlar. Daha sonra faal akıl insan nefsine aklî suretleri verir. İnsan zihninde duyularla algılanan bu kavramlardan başka kavramlar da vardır. Bu küllî kavramların yeri nesnel âlem değil öznel (...)
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  20.  29
    Ibn Bājja on Taṣawwur and Taṣdīq: Science and Psychology.Miquel Forcada - 2014 - Arabic Sciences and Philosophy 24 (1):103-126.
    As is well known,taṣawwurandtaṣdīq,conceptualization and assent, are essential notions in the epistemology of Arabo-Islamic philosophy. Conceptualization amounts to the definition of an object of knowledge, and assent to the recognition,viasome kind of reasoning, that this definition is true. One of the authors who dealt with both topics in greatest depth was al-Fārābī, whoseoeuvreexerted a profound influence on Ibn Bājja. This article analyzes the materials ontaṣawwurandtaṣdīqfound in Ibn Bājja's notes regarding al-Fārābī's writings on logic and scientific method, namely the glosses toKitāb (...)
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  21.  99
    Ibn Bājja on Medicine and Medical Experience.Miquel Forcada - 2011 - Arabic Sciences and Philosophy 21 (1):111-148.
    This article lists the medical works written by Ibn Bājja, overviews those that have come down to us and studies the super-commentary of Galen's commentary to Hippocrates'Aphorisms. This text shows a deep influence of al-Fārābī, namely in a conception of medical experience which stems from the latter's construal of experience as the inductive process described by Aristotle inPosterior Analyticswhich brings the premises of demonstration. On this basis, Ibn Bājja advocated for a less scholastic, more empiric medicine, and his claim was (...)
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  22. Yahyá Ibn 'Adi and Averroes on «Metaphysics» Alpha Elatton'.Peter Adamson - 2010 - Documenti E Studi Sulla Tradizione Filosofica Medievale 21:343-374.
    L'A. confronta due commenti su quello che nel mondo arabo viene considerato il primo libro della Metaphysica di Aristotele: alpha Elatton. Dopo averne delineato i contenuti e la penetrazione nel mondo arabo grazie alle traduzioni di Ustat e Ishaq ibn Hunayn, l'A. esamina due importanti commenti a quest'opera: Yahyá Ibn 'Adi, un commentatore cristiano della scuola di Baghdad e Averroè . I due autori leggono il testo in modo molto diverso: questo suggerisce una grande differenza tra Averroè e la scuola (...)
     
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  23. The Philosophy of Ibn 'Arabi.Rom Landau - 2007 - Routledge.
    Originally published 1959. Ibn ‘Arabi is one of the most significant thinkers of Islam. Yet he is far less widely known in the Western world than Ibn Sina, Al-Ghazali, Ibn Rushd or even Al Farabi. This volume provides original interpretations and illustrations to some of Ibn ‘Arabi’s ideas, as well as including a number of his texts in English.
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  24.  22
    “Seeking Maximus’ the Confessor Philosophical Sources: Maximus the Confessor and Al-Fārābī on Representation and Imagination”.Georgios Steiris - 2017 - In Maximus the Confessor as a European Philosopher. Eugene OR (USA): Cascade Books / Wipf and Stock. pp. 316-331.
    It has been repeatedly stated that Maximus the Confessor’s (c. 580–662) thought is of eminently philosophical interest, and his work has been approached from a philosophical point of view in a number of monographs. However, no dedicated collective scholarly engagement on Maximus the Confessor as a philosopher has been produced. Although Maximus’ treatises reflect a strong philosophical background, prior research has failed to determine with clarity his specific philosophical sources and predilections. Besides apologetic purposes, he referred occasionally to purely philosophical (...)
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  25. Ibn Ṭumlūs , Compendium on Logic Al-Muḫtaṣar Fī Al-Manṭiq: أبو الحجاج يوسف بن محمد بن طملوس الشقري ، المختصر في المنطق. [REVIEW]Fouad Ben Ahmed - 2019 - Brill.
    The present volume offers a complete critical Arabic edition of Ibn Ṭumlūs' opus on logic, entitled _Compendium on Logic_. The text covers all the parts of “the expanded Organon”, as it was known from the time of al-Fārābī to that of Ibn Rushd. With an English and Arabic introduction, notes and indices.
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  26.  73
    Moving the Orbs: Astronomy, Physics, and Metaphysics, and the Problem of Celestial Motion According to Ibn Sīnā: Damien Janos.Damien Janos - 2011 - Arabic Sciences and Philosophy 21 (2):165-214.
    Ibn Sīnā's celestial kinematics represents an important aspect of his cosmology but has up to now received little attention in the secondary literature. After a short overview of some key features of his cosmology, this article attempts to clarify the role played by the separate intellects, the celestial souls, and the celestial bodies in causing celestial motion. It challenges the common view that Ibn Sīnā adhered to the theory of ten separate intellects developed by al-Fārābī and attempts to reconstruct his (...)
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  27. Gundissalinus’s Application of Al-Farabi’s Metaphysical Programme. A Case of Epistemological Transfer.Nicola Polloni - 2016 - Mediterranea 1:69-106.
    This study deals with Dominicus Gundissalinus’s discussion on metaphysics as philosophical discipline. Gundissalinus’s translation and re-elaboration of al-Fārābī’s Iḥṣā’ al-ʿulūm furnish him, in the De scientiis, a specific and detailed procedure for metaphysical analysis articulated in two different stages, an ascending and a descending one. This very same procedure is presented by Gundissalinus also in his De divisione philosophiae, where the increased number of sources –in particular, Avicenna– does not prevent Gundissalinus to quote the entire passage on the methods of (...)
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  28. Los "artículos de necesario conocimiento para quien se inicie en el arte de la lógica", de Abu Nars Al-Fârâbî. [REVIEW]Rafael Ramón Guerrero - 1986 - Anales Del Seminario de Historia de la Filosofía 6:143-154.
    The first book consecrated to logic, written by an andalusian author is Ibn Hazm’s Kitªb al-taqrÌb li-Êadd al-manðiq (“Introduction to definition of logic”). Where, the author seeks to adapt the logic to the simple language of the jurists. Here it is pointed out how this important treatise can depend on the logical school of Bagdad.
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  29.  81
    Utopias in the Islamic Middle Ages: Ibn Ṭufayl and Ibn Al-Nafīs.Marco Lauri - 2013 - Utopian Studies 24 (1):23-40.
    The purpose of this essay is to examine two important treatises of the Islamic classical age in the light of utopian discourse. The works considered are the “philosophical novels” Risālat Ḥayy ibn Yaqẓān f ī asrār al-ḥikmat al-mašriqiyya (Treatise of the Alive, son of the Awake, on the secrets of oriental wisdom) by Ibn Ṭufayl (d. 1185) and Risālat Kāmiliyya f ī al-Sīra al-Nabawiyya (Treatise of Kāmil on the Life of the Prophet) by Ibn al-Naf īs (d. 1288). Together with (...)
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  30.  60
    Medieval Islamic Philosophical Writings.Muhammad Ali Khalidi (ed.) - 2004 - Cambridge University Press.
    Philosophy in the Islamic world emerged in the ninth century and continued to flourish into the fourteenth century. It was strongly influenced by Greek thought, but Islamic philosophers also developed an original philosophical culture of their own, which had a considerable impact on the subsequent course of Western philosophy. This volume offers new translations of philosophical writings by Farabi, Ibn Sina, Ghazali, Ibn Tufayl, and Ibn Rushd. All of the texts presented here were very influential and invite comparison with (...)
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  31.  1
    Metaphysics in Islamic Philosophy.Fadlou Shehadi - 1982 - Caravan Books.
    A study of the concept of Being in Islamic philosophy, with special emphasis upon the contributions of Al-Farabi, Ibn Sina, Ibn Rushd, & Mulla Sadra.
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  32. İbnü’l-Arabî'nin İlimleri Sınıflandırması ve F'r'bî ile Bir Karşılaştırma.Abdullah Kartal - 2021 - Tasavvur - Tekirdag Theology Journal 7 (1):751-778.
    The notion of classifying sciences has a quite along past in the history of philosophy. The aim of this study is to set forth and analize Ibn al-ʿArabī’s classification of sciences at first, and then to make a comparison with al-Fārābī’s classification. Making such a comparison between Ibn al-ʿArabī, who is a unique representative of Islamic mystical thought, and al-Fārābī, who is a mighty representative of peripatetic Islamic philosophy, will conribute to seeing the epistemological views of sufism and classical Islamic (...)
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  33.  80
    Avicenna’s Hermeneutics.Allan Bäck - 2011 - Vivarium 49 (1-3):9-25.
    Like Plato, Aristotle uses dialectic to interpret and analyze ordinary discourse as well as to ascend to the first principles of philosophy and science. At the same time he says that it is intellect ( noûs ) that apprehends the first principle. With al-Fārābī and Avicenna (Ibn Sīnā), dialectic becomes relegated to dealing with ordinary language. For them demonstration in an ideal language from principles apprehended by the intellect suffices for the philosopher.
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  34.  57
    Analytic Islamic Philosophy.Anthony Robert Booth - 2018 - Palgrave-Macmillan.
    This book is an introduction to Islamic Philosophy, beginning with its Medieval inception, right through to its more contemporary incarnations. Using the language and conceptual apparatus of contemporary Anglo-American ‘Analytic’ philosophy, this book represents a novel and creative attempt to rejuvenate Islamic Philosophy for a modern audience. It adopts a ‘rational reconstructive’ approach to the history of philosophy by affording maximum hermeneutical priority to the strongest possible interpretation of a philosopher’s arguments while also paying attention to the historical context in (...)
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  35.  12
    Al-Ghazzālī's Mt Yār Al-'Ilm Fī Fann Al- Sources Avicenniennes Et Farabiennes'.Jules Janssens - 2002 - Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 69 (1):39-66.
    Al-Ghazzālī a toujours utilisé les travaux de ses prédécesseurs. Le Mi‘yār al-‘ilm fī fann, sorte de manuel de logique aristotélicienne adaptée au droit et à la théologie islamiques, contient ainsi une grande variété d’écrits avicenniens, du K. jusqu’à certaines parties du Šifā’. Mais quelques écrits farabiens, en particulier al-Qiyās et al-Maqūlāt, y sont mêlés. C’est la première et, à notre connaissance, la seule fois qu’al-Ghazzālī combine ainsi des éléments empruntés à ces deux grands maîtres.
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  36. D'vûd-i Karsî’nin Şerhu Îs'gûcî Adlı Eserinin Eleştirmeli Metin Neşri ve Değerlendirmesi.Ferruh Özpilavcı - 2017 - Cumhuriyet İlahiyat Dergisi 21 (3):2009-2009.
    Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...)
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  37.  16
    Abū Bakr al-Rāzī et le signe: Fragment retrouvé d'un traité logique perdu.Pauline Koetschet - 2017 - Arabic Sciences and Philosophy 27 (1):75-114.
    This article argues that a fragment from a lost treatise by Abū Bakr al-Rāzī (d. 925) is preserved in the Book on Morphology Kitāb al-Taṣrīf) by Ps-Ǧābir ibn Ḥayyān. Paul Kraus reached the conclusion that the collection to which this book belongs was written between the end of the ninth and the beginning of the tenth century AD. This fragment represents the first attempt – to our knowledge – to analyze the logical structure of sign-based inference in Arabic, which is (...)
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  38. Al-Farabi on the Perfect State: Abū Naṣr Al-Fārābī's Mabādiʼ Ārāʼ Ahl Al-Madīna Al-Fāḍila: A Revised Text with Introduction, Translation, and Commentary. Fārābī - 1985 - Oxford University Press.
  39.  85
    The 100 Most Influential Philosophers of All Time.Brian Duignan (ed.) - 2010 - Britannica Educational Pub. In Association with Rosen Educational Services.
    Pythagoras -- Confucius -- Heracleitus -- Parmenides -- Zeno of Elea -- Socrates -- Democritus -- Plato -- Aristotle -- Mencius -- Zhuangzi -- Pyrrhon of Elis -- Epicurus -- Zeno of Citium -- Philo Judaeus -- Marcus Aurelius -- Nagarjuna -- Plotinus -- Sextus Empiricus -- Saint Augustine -- Hypatia -- Anicius Manlius Severinus Boethius -- Śaṅkara -- Yaqūb ibn Ishāq aṣ-Ṣabāḥ al-Kindī -- Al-Fārābī -- Avicenna -- Rāmānuja -- Ibn Gabirol -- Saint Anselm of Canterbury -- al-Ghazālī -- (...)
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  40.  96
    A Brief History of Cosmological Arguments.Dcwtd S. Oderberg - unknown
    There is no such thing as the cosmological argument. Rather, there are several arguments that all proceed from facts or alleged facts concerning causation, change, motion, contingency, or Hnitude in respect of the universe as a whole or processes within it. From them, and from general principles said to govern them, one is led to deduce or infer as highly probable the existence of a cause of the universe (as opposed, say, to a designer or a source of value). Such (...))
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  41. Aristotle and His Medieval Interpreters.Richard Bosley & Marian M. Tweedale - 1991 - Calgary, Alberta, Canada: University of Calgary Press.
    This book is an extensive review & analysis of Aristotelian thought as received & adapted by such medieval commentators as Ammonius, Philoponus, Boethius, al-Farabi, Yahya ibn 'Adi, Avicenna, Albertus Magnus, Thomas Aquinas, Martin of Dacia, Simon of Faversham, John Duns Scotus, Peter of Spain, Robert Kilwardby, William of Ockham, & Giles of Rome. The discussions range from metaphysics to logic, linguistics, & epistemology, encompassing such topics as being, god, causation, actuality, potentiality, universals, individuation, signification, cognition, certainty, infallibility, error, ignorance, (...)
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  42.  31
    Greek Essence and Islamic Tolerance.Michael Sweeney - 2011 - Review of Metaphysics 65 (1):41-61.
    This article explores the relation of the Greek notion of essence to the political philosophy of Al-Farabi Al-Ghazali and Ibn Rush’d. It argues that their various conceptions of essence influence their attitudes towards religious tolerance within the regime.
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  43.  19
    La prigionia e la salvezza dell’anima da Avicenna a Suhrawardî: quali fonti?Federico Stella - 2013 - Doctor Virtualis 12.
    In questo articolo verrà preso in esame il tema della prigionia dell’anima e della sua successiva liberazione, partendo da uno dei tre racconti visionari di Avicenna, intitolato Hayy Ibn Yaqzân e indagandone le fonti filosofiche. Si partirà dall’analisi del il mito della caverna di Platone e dell’interpretazione allegorica data ad esso dal filosofo al-Fārābī. Tenendo presente questa lettura, saranno sviluppate alcune riflessioni sull’oggetto e sul significato di questi racconti visionari: allegorie filosofiche sulla natura della conoscenza, allegorie religiose di carattere gnostico (...)
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  44.  8
    Studies in Arabic Philosophy. [REVIEW]S. W. - 1971 - Review of Metaphysics 24 (4):755-755.
    Collected in this volume are ten essays on Islamic philosophy, some of which have appeared before. The topics range from historical observations on the Islamic-European transmission of ideas to detailed examinations of Arabic developments in logic. The most comprehensive discussion of the latter concerns the theory of temporal modalities as found in Avicenna, al-Qazwini al-Katibi, et al. Of much wider interest is the inquiry into the Arabic concern with the notion of "existence." The author surprises the reader here by pointing (...)
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  45. Al-Farabi's Commentary on Aristotle's de Interpretatione Introduction, Translation, Notes.F. W. Farabi, Aristotle & Zimmermann - 1974
     
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  46.  44
    Between Divine Simplicity and the Eternity of the World.Edward R. Moad - 2015 - Philosophy and Theology 27 (1):55-73.
    In the Incoherence of the Philosophers, Abu Hamid al-Ghazali leveled a critique against twenty propositions of the Muslim peripatetic philosophers, represented chiefly by al-Farabi and Ibn Sina. In the Fourth Discussion of this work, he rejects their claim to having proven the existence of God. The proof to which he objects is none other than the famous ‘argument from contingency.’ So why did the eminent theologian of Islamic orthodoxy reject an argument for God’s existence that ultimately became so historically (...)
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  47. 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 (...)
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  48. Ibn Tufayl's Hayy Ibn Yaqzan: A Philosophical Tale.Ibn Tufayl & Lenn Evan Goodman (eds.) - 2009 - University of Chicago Press.
    The Arabic philosophical fable _Hayy Ibn Yaqzan _is a classic of medieval Islamic philosophy. Ibn Tufayl, the Andalusian philosopher, tells of a child raised by a doe on an equatorial island who grows up to discover the truth about the world and his own place in it, unaided—but also unimpeded—by society, language, or tradition. Hayy’s discoveries about God, nature, and man challenge the values of the culture in which the tale was written as well as those of every contemporary society. (...)
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  49.  14
    Allama Iqbal on 'Immortality'.Mohammed Maruf - 1982 - Religious Studies 18 (3):373-378.
    The common notion of ‘immortality’ presupposes a ‘dualism’ of mind and body, with the former alone surviving death. Such eminent Muslim thinkers as al-Kindi, known as the Father of Muslim philosophy; al-Farabi called ‘The Second Teacher’; ibn Sina, that encyclopaedic genius of the Muslim world; and ibn Roshd, have all advocated a very strict kind of ‘dualism’, anticipating Descartes, the Father of modern philosophy, down to the present-day realist-idealists led by Professor H. D. Lewis of the University of London. (...)
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    Philosophy and Jurisprudence in the Islamic World.Peter Adamson (ed.) - 2019 - De Gruyter.
    This book brings together the study of two great disciplines of the Islamic world: law and philosophy. In both sunni and shiite Islam, it became the norm for scholars to acquire a high level of expertise in the legal tradition. Thus some of the greatest names in the history of Aristotelianism were trained jurists, like Averroes, or commented on the status and nature of law, like al-Fārābī. While such authors sought to put law in its place relative to the philosophical (...)
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