Averroes (Ibn Rushd) on the Divine as the Subject of Metaphysics
Bibliographical Guides about Ibn Sina (Avicenna)
Jules L. Janssens. An Annotated
bibliography on Ibn Sina (1970-1989). Including Arabic and Persian
publications and Turkish and Russian references - Leuven, Leuven
University Press, 1991
Jules L. Janssens. An Annotated
bibliography on Ibn Sina. First supplement (1990-1994) -
Louvain-La-Neuve: Fédération Internationale des Instituts d'Études
médiévales, 1999;
Translations of the philosophical works by Ibn Sina (Avicenna)
For a list of Avicenna's main metaphysical works see:
A. Bertolacci - The reception of Aristotle's Metaphysics in Avicenna's Kitab al-Sifā'. A milestone of Western metaphysical thought. Leiden: Brill 2006 - Appendix C: Overview of the main works by Avicenna on metaphysics in chronological order - pp. 581-591.
This is a list of the works translated in European languages:
"Die Psychologie des Ibn Sina," Zeitschrift der Deutschen
Morgenlandische Gesellschaft 29: 339-372 (1875).
German translation by Samuel Landauer of the Compendium on the Soul
Le livre des théorèmes et des avertissements. Leyden: Brill 1892.
First part. Arabic text edited and translated by J. Forget.
Reprinted by Institut für Geschichte der Arabisch-Islamischen Wissenschaften
an der Johann Wolfgang Goethe-Universität, Frankfrurt am Main, 1999.
Die Metaphysik Avicennas. Enthaltend die Metaphysik, Theologie,
Kosmologie and Ethik. Halle: Rudolf Haupt 1907.
Translated by Max Horten.
Reprinted by Institut für Geschichte der Arabisch-Islamischen Wissenschaften
an der Johann Wolfgang Goethe-Universität, Frankfrurt am Main, 1999.
Introduction à Avicenne: son Épître des définitions. Paris:
Desclée de Brouwer 1933.
Translated with notes by Amélie-Marie Goichon and with a preface by Miguel
Asin Palacios
"Les notes d'Avicenne sur la 'Théologie d'Aristote'," Revue Thomiste
51: 346-406 (1951).
Translation by Georges Vajda
Livre des directives et remarques. Paris: Vrin 1951.
Translated with an introduction and notes by Amélie-Marie Goichon.
Reprinted 1999.
Avicenna's psychology. London: Oxford University Press 1952.
An English translation of Kitab al-Najat, Book II, Chapter VI with
historico-philosophical notes and textual improvements on the Cairo edition
by Fazlur Rahman.
Reprinted: Westport, Hyperion Press, 1981
Avicenne et le récit visionnaire. Paris: A. Maisonneuve 1954.
By Henry Corbin.
Vol. I: Étude sur le cycle des récits avicenniens. - Vol. II: Le Récit de
Hayy Ibn Yaqzan, texte arabe, version et commentaire en persan attribués a
Juzjany, traduction française, notes et gloses.
English translation by Willard R. Task: Avicenna and the visionary
recital - Irving, Spring Publications, 1980.
"Part Two of the original edition, a translation of the Persian commentary
on the "Recital of Hayy Ibn Yaqzan" has not been included."
Le Livre de Science. Tome I. Logique, métaphysique. Paris: Les
Belles Lettres 1955.
Translated by Mohammad Achena and Henri Massé; second revised edition 1986.
Reprinted by Institut für Geschichte der Arabisch-Islamischen Wissenschaften
an der Johann Wolfgang Goethe-Universität, Frankfrurt am Main, 1999.
Psychologie d'Ibn Sina (Avicenne) d'après son oeuvre As-Sifa.
Praha: Éditions de l'Académie Tchécoslovaque des Sciences 1956.
Two volumes (vol. I: Arabic text; vol. II: French translation).
Arabic text and French translation by Jan Bakos
Le Livre de Science. Tome II. Physique, mathématiques. Paris: Les
Belles Lettres 1958.
Translated by Mohammad Achena and Henri Massé; second revised edition 1986.
Reprinted by Institut für Geschichte der Arabisch-Islamischen Wissenschaften
an der Johann Wolfgang Goethe-Universität, Frankfrurt am Main, 1999.
Le livre des définitions. Caire: Publications de l'Institut
Français d'Archéologie Orientale du Caire 1963.
Edited and translated by Amélie-Marie Goichon
Avicenna on the divisions of the rational sciences. In Medieval
political philosophy: a sourcebook. Edited by Lerner Ralph, Mahdi Muhsin,
and Fortin Ernest L. New York: Free Press of Glencoe 1967. pp. 95-97
Partial translation.
Reprinted: Ithaca Cornell University Press, 1972
The Healing, Metaphysics. First Treatise, Chapter 6. Sixth Treatise,
Chapter 1, Chapter 2. In Philosophy in the Middle Ages. The Christian,
Islamic and Jewish tradition. Edited by Hyman Arthur and Walsh James.
New York: Harper & Row 1967. pp. 240-254
Epistola sulla vita futura. Padova: Antenore 1969.
Arabic text, Italian translation, introduction and notes by Francesca
Lucchetta
"On the soul," Philosophical Forum 1: 555-562 (1969).
"Translation by L E. Goodman of the opening pages of the psychological
portion of Avicenna's Shifa. Avicenna argues for the substantiality of the
soul on the grounds that the soul is in no way dependent on or existent in
another thing. He defends this assertion with a thought experiment which
provides a historical antecedent to the cogito of Descartes: imagining a
spontaneously created soul to exist without senses in space. The
conceivability of such a state, he argues, demonstrates the distinctness of
the notion of soul from all others and the independence of the soul from all
other entities on which its existence might be thought to depend."
Avicenna's Treatise on logic. (A concise philosophical encyclopaedia)
and autobiography. The Hague: Nijhoff 1971.
Part One of Danesh-name Alai. Edited and translated from the original Persian by Farhaang Zabeeh.
The Metaphysica of Avicenna (ibn Sina). London: Routledge & Kegan
Paul 1973.
A critical translation-commentary and analysis of the fundamental arguments
in Avicenn's Metaphysica in the Danish Nam-i al'i (The Book
of scientific knowledge).
Reprinted Binghamton, Global Publications, Binghamton University 2001.
The propositional logic of Avicenna. A translation from al-Shifa': al
Qiyas. Dordrecht: Reidel Publishing Company 1973.
Translated by Nabil Shehaby with introduction (pp. 1-28), commentary (pp.
213-281) and glossary.
Avicenna's Commentary on the Poetics of Aristotle. Leiden: Brill
1974.
A critical study with an annotated translation of the text by Ismail M.
Dahiyat.
Translation of al-Shi'r, which forms the 9th part of al-Mantiq,
itself the 1st section of the author's al-Shifa.
The life of Ibn Sina. Albany: State University of New York Press
1974.
A critical edition and annotated translation, by William E. Gohlman
Arabic text and English translation of the author's autobiography, Sirat
al-Shaykh al-Ra'is, which was completed by his disciple al-Juzajani.
The life of Ibn Sina. A critical edition and annotated translation.
Albany: State University of New York Press 1974.
Edited and translated by William E. Gohlman
"Les divisions des sciences intellectuelles d'Avicenne," Mélanges de
l'Institut Dominicain d'Etudes Orientales (MIDEO) 13: 323-335 (1977).
Translated by Georges C. Anawati
La Métaphysique du Shifa'. Livres I à V. Paris: Librairire
philosophique J. Vrin 1978.
Introduction, translation and notes by Georges C. Anawati
"Les sciences physiques et métaphysiques selon la Risâlah fî aqsâm
al-'ulûm d'Avicenne. Essai de traduction critique," Bulletin de
Philosophie Médiévale 22: 64-71 (1980).
Partial translation by Jean R. Michot
"De la joie et du bonheur. Essai de traduction critique de la section
II, 8 des Isharat d'Avicenne," Bulletin de Philosophie Médiévale
26: 49-60 (1983).
Translation by Yahya R. Michot
Épitre sur les parties des sciences intellectuelles d'Abu 'Ali al-Husayn
Ibn Sina. In Études su Avicenne. Edited by Jolivet Jean and Rashed
Roshdi. Paris: Les Belles Lettres 1984. pp. 143-151
Translation by Rabia Mimoune
Remarks and admonitions. Part one: Logic. Toronto: Pontifical
Institute of Mediaeval Studies 1984.
Translated from the original Arabic with an introduction and notes by Shams
Constantine Inati
La Métaphysique du Shifa'. Livres VI à X. Paris: Librairire
philosophique J. Vrin 1985.
Introduction, translation and notes by Georges C. Anawati
"Prophétie et divination selon Avicenne.. Présentation, essai de
traduction critique et index de l' Épitre de l'âme de la spère,"
Revue Philosophique de Louvain 83: 507-535 (1985).
Translation by Yahya R. Michot
"L'eschatologie dans le "Livre de la guidance" d'Avicenne. Présentation,
traductiuon et index de la denièere secition du Kitab al-Hidâya,"
Bulletin de Philosophie Médiévale 30: 138-152 (1988).
Translation by Yahya R. Michot
"Il soggetto della scienza prima. Ibn Sina, As-sifa'. Al-ilahiyyat,
I.1-2," Giornale di Metafisica 16: 69-82 (1994).
Italian translation by Giuseppe Roccaro of Al-ilahiyyat, I.1-2
Livre de la genèse et du retour. Bruxelles: 1994.
Translation by Yahya R. Michot
"La Metafisica del Libro della Guida. Presentazione e traduzione
della terza parte (báb) del Kitab-al-Hidaya di Avicenna,"
Le Muséon.Revue d'Études Orientales 108: 367-424 (1995).
Presentation and translation by Olga Lizzini.
Book of Pointers and Reminders II, 8-10. In Ibn Sina und mysticism.
Remarks and admonitions, Part four. Edited by Inati Shams. London: Kegan
Paul International 1996. pp.
Ibn Sina and mysticism. Remarks and admonitions. Part IV. London:
Kegan Paul International 1996.
An analysis and English translation of the fourth part (Sufism) of
Avicenna's Remarks and admonitions
"La réponse d'Avicenne à Bahmanyar et al-Kirmani. Présentation,
traduction critique et lexique arabe-français de la Mubahatha III,"
Le Muséon.Revue d'Études Orientales 110: 143-221 (1997).
Translation by Yahya R. Michot
Al-Shifa', The Healing: On theodicy and Providence. In An
anthology of philosophy in Persia. Vol. I. Edited by Nasr Seyyed Hossein
and Aminrazavi Mehdi. New York: Oxford University Press 1999. pp.
Lettre au Vizir Abu Sa'd. Editio princeps d'aprés le manuscrit de
Bursa. Beyrouth: Éditions al-Bouraq 2000.
Translated with introduction and notes by Y. Michot
Metafisica. La scienza delle cose divine (Al-Ilahiyyat) dal Libro
della guarigione (Kitab al-Sifà). Milano: Bompiani 2002.
Translated from Arabic, with introduction and notes by Olga Lizzini; with
Arabic and Latin text.
Revised reprint 2006.
The Metaphysics of the Healing. Provo, Utah: Brigham Young
University Press 2005.
A parallel English-Arabic text translated, introduced, and annotated by
Michael E. Marmura
Cuestiones divinas (Ilahiyyat). Textos Escogidos. Madrid:
Editorial Biblioteca Nueva 2006.
Texts selected, edited and translated by C. A. Segovia
Libro della guarigione. Le cose divine. Edited by Bertolacci
Amos. Torino: UTET 2008.
Italian translation of the Ilahiyyat of Avicenna's Kitab-al-Sifa',
with introduction, corrections to the Arabic text and notes.
Avicenna Latinus. Liber primus Naturalium. Tractatus primus. De
causis et principiis naturalium. Louvain: Peeters Publishers 1992.
Critical edition of the Latin medieval translation by Simone Van Riet.
With a doctrinal introduction by Gérard Verbeke.
Avicenna Latinus. Liber primus Naturalium. Tractatus secundus. De
motu et de consimilibus. Louvain: Peeters Publishers 2007.
Critical edition of the Latin medieval translation by Simone Van Riet.
Avicenna Latinus. Liber tertius Naturalium De generatione et
corruptione. Louvain: Peeters Publishers 1987.
Critical edition of the Latin medieval translation and lexicon by Simone Van
Riet.
With a doctrinal introduction by Gérard Verbeke.
Avicenna Latinus. Liber quartus Naturalium De actionibus et
passionibus qualitatum primarum. Louvain: Peeters Publishers 1989.
Critical edition of the Latin medieval translation and lexicon by Simone Van
Riet.
With a doctrinal introduction by Gérard Verbeke.
Avicenna Latinus. Liber de anima, seu Sextus de naturalibus I-III.
Louvain: Peeters Publishers 1972.
Critical edition of the Latin medieval translation by Simone Van Riet.
With an introduction on the psychological doctrine of Avicenna by Gérard
Verbeke.
Avicenna Latinus. Liber de anima, seu Sextus de naturalibus IV-V.
Louvain: Peeters Publishers 1968.
Critical edition of the Latin medieval translation by Simone Van Riet.
With an introduction on the psychological doctrine of Avicenna by Gérard
Verbeke.
Avicenna Latinus. Liber de Philosophia prima sive scientia divina.
I-IV. Louvain: Peeters Publishers 1977.
Critical edition of the Latin medieval translation by Simone Van Riet.
With a doctrinal introduction by Gérard Verbeke.
Avicenna Latinus. Liber de Philosophia prima sive scientia divina.
V-X. Louvain: Peeters Publishers 1980.
Critical edition of the Latin medieval translation by Simone Van Riet.
With a doctrinal introduction by Gérard Verbeke.
Avicenna Latinus. Liber de philosophia prima sive scientia
divina.Tractatus I-X. Lexiques. Louvain: Peeters Publishers 1983.
Avicenna Latinus. Codices. Louvain: Peeters Publishers 1994.
Codices descripsit M.-T. d'Alverny. Addenda collegerunt S. Van Riet et P.
Jodogne
Avicennae Metaphysices compendium (al-Nagat). Roma: Pontificium
Instituttum Orientalium Studiorum 1926.
Translated in Latin with notes by Nematallah Carame
Selected studies about the philosophical works by Ibn Sina (Avicenna)
Avicenna: scientist and philosopher. A millenary symposium. Edited by Wickens G.M. London: Luzac & Company 1952.
Le livre du Millenaire d'Avicenne. Vol. IV. Téhéran: Imprimerie de l'Université de Téhéran 1956.
"Conférences des membres du Congrés d'Avicenne prononcées en langue allemande.anglaise et française sur la biographie, l'époque, les opinions et les oeuvres d'Avicenne (2-7 Ordibehechte 1333; 22-27 Avril 1954)"
Études sur Avicenne. Edited by Jolivet Jean and Rashed Roshdi. Paris: Les Belles Lettres 1984.
Ibn Sina in the Western tradition. Texts and studies. Collected and reprinted. Edited by Sezgin Fuat. Frankfurt am Main: Institute for the history of Arabic-Islamic science at the Johann Wolfgang Goethe university 1999.
5 volumes.
Aspects of Avicenna. Interdisciplinary Journal of Middle Eastern Studies 9 2001.
Edited by Robert Winovsky.
Contents: Acknowledgments; A note on transliteration and citation; Preface;
Intuition and thinking: the evolving structure of Avicenna's epistemology by Dimitri Gutas 1; Avicenna on abstraction by Dag Nikolaus Hasse 39; Simplicius and Avicenna on the essential corporeity of material substance by Abraham D. Stone 73; Avicenna at the ARCE by David C. Reisman 131-182.
Avicenna and his heritage. Edited by Janssens Jules and Smet Daniel De. Leuven: Leuven University Press 2002.
Acts of the International Colloquium Leuven-Louvain-la-Neuve, September 8-September 11, 1999
Before and after Avicenna. Proceedings of the First Conference of the Avicenna Study Group. Edited by Reisman David C. and Al-Rahim Ahmed H. Leiden: Brill 2003.
Interpreting Avicenna. Science and philosophy in medieval Islam. Edited by McGinnis Jon. Leiden: Brill 2004.
Proceedings of the Second Conference of the Avicenna Study Group
Adamson Peter, "On knowledge of particulars," Proceedings of the Aristotelian Society 105: 273-294 (2005).
"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 know particulars only in a universal way."
Afnan Soleil M. Avicenna. His life and works. London: George Allen and Unwin 1958.
Reprinted Westport, Greenwood Press, 1980.
Ahmed Asad Q. Avicenna's reception of Aristotelian modal syllogistics: A study based on conversion rules and the Barbara problematic. In Before and after Avicenna. Proceedings of the First Conference of the Avicenna Study Group. Edited by Reisman David C. and Al-Rahim Ahmed H. Leiden: Brill 2003. pp. 3-24
Ahmed Asad Q. Avicenna's treatment of Aristotelian modals. A study based on conversion rules and the Barbara problematic. In Before and after Avicenna. Proceedings of the First Conference of the Avicenna Study Group. Edited by Reisman David C. and Al-Rahim Ahmed H. Leiden: Brill 2003. pp. 3-24
Al-Ahwani Ahmad Fuad. Being and substance in Islamic philosophy. Ibn Sina versus Ibn Rushd. In Die Metaphysik im Mittelalter. Edited by Wilpert Paul. Berlin: Walter de Gruyter 1963. pp. 428-436
al-Shahrastani. Struggling with the Philosopher. A refutation of Avicenna's metaphysics. Edited by Madelung Wilferd and Mayer Toby. London: I. B. Tauris Publishers 2001.
A new Arabic edition and English translation of Muhammad b. 'Abd al-Karim b. Ahmad al-Shahrastani's Kitab al Musara'a
Alonso Alonso Manuel, "'Al-qiwam' y 'al anniyya' en las traducciones de Gundisalvo," Al-Andalus 22: 377-405 (1957).
"En muchas de las obras traducidas se encontró Gundisalvo con la palabra al-qiwam. Vamos a recorrerlas transcribiendo los pasajes más representativos para darnos a entender su significado. (p. 381)
(...)
Después de haber señalado así la mayoría de los pasajes en que Gundisalvo, tanto en las traducciones como en sus propias obras emplea la palabra 'existentia' para traducir al-qiwam, y despues de haber visto que Gundisalvo quiere asi significar et 'esse' o 'quo est' como contradistinto de 'quod est', debemos preguntarnos ¿qué es lo que et propio Avicena entiende por al-qiwam? Desde luego tratamos del sentido correspondiente inmediato entre el concepto y la cosa significada, no de un sentido implicito o de un sentido consecuente al modo como al decir 'casa' significamos 'el techo' y significamos 'las paredes', y al designar et 'individuo' designamos su 'esencia especifica'.
Primeramente observemos que hoy por al-qiwam todo el mundo entiende la 'subsistentia' (traducción que tambien Gundisalvo aceptó, como hemos visto). Por esto dice A.-M. Goichon: «599. -'Qiwâm', subsistence, sens donné par Lane art. qiwam et rukn, mais qui n'est presque jamais rendu exactement par les traductions, pourtant des plus diverses». No podían traducir al-qiwam por 'subsistentia', porque el latin corriente de entonces carecía de esa palabra. No se encontrará vocabulario del rabe ni arabista entendido que haya visto en Avicena el uso de al-qiwam en el sentido de 'existencia' contrapuesta a la 'esencia' corno principia quibus de las cosas, ni Gundisalvo lo vió, ya que la 'existencia' para él no significa lo que en tiempos posteriores a los suyos vino a significar. Contra los que quieren ver en el al-qiwam de Avicena o en la `existentia' de Gundisalvo ese significado de tiempos posteriores, ya es bastante decir que nadie, conocedor del árabe, haya encontrado tal significado en dicho al-qiwam aviceniano.
En segundo lugar, la existencia en ese sentido posterior a los tiempos de Gundisalvo es algo simple en sí el acto último que entra en la composición de las cosas. Es, como veremos, algo del orden de la al-anniyya de Avicena. En cambio, el al-qiwam aviceniano es algo compuesto de 'acto' y `potencia', mas o menos simples (cada uno de por sí), o bien mas o menos determinados. (pp. 392-393).
(...)
Que ese 'acto' y esa 'potencia' pueden recibir (según la dottrina de Avicena) determinaciones, hasta convertirse en lo que Santo Tomas llamó 'materia' y `forma', es manifiesto por et mismo pasaje a que aludimos, ya que a continuación prueba Avicena que ese acro de al qiwam es en las plantas y animales ' et alma` y esa potencia del mismo al-qiwam es 'el cuerpo' . De aquí que ese al-qiwam sea ciertamente la 'constitucion' de la cosa, o sea su esencia específica, su mahiyya, como por otro nombre lo nombra el mismo Avicena, según luego vamos a ver. He ahí por que Gundisalvo, en la traduction de la Isagoge de Avicena equiparo el 'esse' (o 'quo est') de Boecio a la rnahiyya aviceniana, y la traduce cerca de cien veces por 'esse', y este 'esse', según el, se define: «Esse est existentia formae in materia». Esta existencia, pues, es la esencia específica o simplemente 'la esencia', dicha en abstracto, solo que latinistas posteriores a Gundisalvo cambiaron los conceptos que implicaban esas palabras.
De aquí que tengamos en Avicena pasajes que contradistinguen entre sí al-qiwam y ' existencia' (al-wuyud) en cuanto se suele contraponer a 'la esencia'. (p. 394).
(...)
En otro artículo seguiremosn: con el estudio de al anniyya en las obras de Avicena. El hecho de que una palabra se apoderó del significado de la otra, al par que et confusionismo que de eso se siguió y aun vemos seguir, relacionó de un modo inconveniente los terminos al-qiwam y al-anniyya y sus mismos conceptos. Pero quizá con lo dicho y con lo que diremos después encontremos alguna mayor claridad en ese boscaje de traducciones e interpretaciones." (p. 405).
Alonso Alonso Manuel, "La 'al-anniyya' de Avicena y el problema de la esencia y existencia (fuentes literarias)," Pensamiento 14: 311-346 (1958).
Alonso Alonso Manuel, "La 'al-anniyya' y el 'al-wuyud' de Avicena y el problema de la esencia y existencia. La essencialidad de la 'al-anniyya'," Pensamiento 15: 375-400 (1959).
Alonso Alonso Manuel, "'Al-wuyud' y 'al-mahyya', existencia y esencia," Al-Andalus 27: 299-342 (1962).
Alonso Alonso Manuel, "Accidente, accidental y número según Avicena," Al-Andalus 28: 117-154 (1963).
Alverny Marie-Thèrese d'. Anniyya - Anitas. In Mélanges offerts à Étienne Gilson, de l'Académie française. Paris: Vrin 1959. pp. 59-91
Reprinted in: Avicenne en Occident (chapter X)
Alverny Marie-Thèrese d', "Notes sur les traductions médiévales d'Avicenne," Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 27: 337-358 (1962).
Alverny Marie-Thèrese d'. Avicenne en Occident. Paris: Vrin 1993.
Receuil d'articles de Marie-Thérèse d'Alverny, réunis en hommage à l'auteur.
Avant-propos de Danielle Jacquart
Anawati Georges C., "La tradition manuscrite orientale de l'oeuvre d'Avicenne," Revue Thomiste 51: 407-440 (1951).
Reprinted in: G. C. Anawati - Études de philosophie musulmane - Paris, Vrin, 1974, pp. 229-262.
Anawati Georges C. St. Thomas d'Aquin et la Métaphysique d'Avicenne. In St. Thomas Aquinas 1274-1974. Commemorative studies. Edited by Gilson Étienne. Toronto: Pontificial Institute of Mediaeval Studies 1974. pp. 449-465
Anawati Georges C., "Les divisions des sciences intellectuelles d'Avicenne," Mélanges de l'Institut Dominicain d'Etudes Orientales (MIDEO) 13: 323-335 (1977).
Anawati Georges C. Introduction historique à une nouvelle traduction de la Mètaphysique d'Avicenne. In Avicenne. La Métaphysique du Shifa. I-V. Paris: Vrin 1978. pp. 11-79
Reprinted in: Mélanges de l'Institut Dominicain d'Etudes Orientales (MIDEO) 13, 1977, pp. 171-252.
Anawati Georges C. Quelques remarques sur les termes exprimant "l'existence" dans la philosophie et la théologie musulmanes. In En hommage au professeur Jean Maurice Fiey. Edited by Anawati Georges C., Arnaldez Roger, and Bredy Michael. Beyrouth: Araya Imprimerie catholique 1992. pp. 75-98
Banchetti-Robino Marina Paola, "Ibn Sina and Husserl on intention and intentionality," Philosophy East and West (2004).
"The concepts of intention and intentionality were particularly significant notions within the Christian, Jewish, and Islamic medieval philosophical traditions, and they regained philosophical importance in the twentieth century. The theories of intention and intentionality of the medieval Islamic philosopher and physician Ibn Sina and the phenomenological philosopher and mathematician Edmund Husserl are examined, compared, and contrasted here, showing that Ibn Sina's conception of intention is naturalistic and, in its naturalism, is influenced by the medical professional culture to which Ibn Sina belonged. As well, Husserl's anti-naturalistic conception of intentionality is influenced by his background as a mathematician and by his desire to ground mathematics and the empirical sciences in a truly scientific philosophy. In conclusion, an argument is presented for the superiority of the Husserlian transcendentalist account of intentionality over the Avicennian naturalistic account, on the grounds that the latter falls prey to psychologism and reductionism, the two specters that according to Husserl must haunt all naturalistic accounts of consciousness."
Bäck Allan, "Avicenna on existence," Journal of the History of Philosophy 25: 351-367 (1987).
"In Islamic philosophy, in particular, with Ibn Sina (Avicenna), there appears, in quite explicit form, a view of predication at odds with many current interpretations of Aristotle and views of predication. That view is that the simple affirmative categorical proposition 'S is p' is to be read as 'S is (existent) as a p', and that for its truth it is required both that S be existent and that S be p. This paper sketches out the development of that view. It then shows how this view resolves such vexing problems in interpreting Aristotle's logic and ontology as the existential import assumption and his view of First philosophy."
Bäck Allan, "Avicenna's conception of the modalities," Vivarium 30: 217-255 (1992).
Bäck Allan. The ordinary language approach in Traditional logic. In Argumentationstheorie. Scholastische Forschungen zu den logischen und semantischen Regeln korrekten Folgerns. Edited by Jacobi Klaus. Leiden: Brill 1993. pp. 507-530
Bäck Allan, "The Ontological Pentagon of Avicenna," Journal of Neoplatonic Studies 7: 87-109 (1999).
Bäck Allan. Avicenna on the categorical assertion. In Medieval theories on assertive and non-assertive language. Edited by Maierù Alfonso and Valente Luisa. Firenze: Leo S. Olschki Editore 2004. pp. 141-162
Acts of the 14th European Symposium on Medieval Logic and Semantics - Rome, June 11-15, 2002
Bertolacci Amos, ""Subtilius speculando". Le citazioni della "Philosophia prima" di Avicenna nel Commento alla "Metafisica" di Alberto Magno," Documenti e Studi sulla Tradizione Filosofica Medievale 9: 261-339 (1998).
Bertolacci Amos, "Metafisica A 5, 986a 22-26 nell'Ilahiyyat del Kitab al-Sifa' di Ibn Sina," Documenti e Studi sulla Tradizione Filosofica Medievale 10: 205-232 (1999).
Contains the Italian translation of III, 6.
Bertolacci Amos, "From Al-Kindi to Al-Farabi. Avicenna's progressive knowledge of Aristotle's Metaphysics according to his autobiography," Arabic Sciences and Philosophy 11: 257-295 (2001).
"The autobiography witnesses a significant evolution in Avicenna's approach to Aristotle's Metaphysics during the years of his education. It clearly shows that, at a certain point of his philosophical training, Avicenna faced the entire text of the Metaphysics, was puzzled by its extent and complexity, and found in a treatise by al-Farabi a guide for its understanding. But, albeit less perspicuously, the autobiography also suggests that this was not Avicenna's first encounter with the Metaphysics. Avicenna dealt with Aristotle's work in a previous stage of his studies as well. Then, however, he did not read the Metaphysics in its entirety, but, rather, focused only on its essential parts and some commentaries thereupon. The parts of the Metaphysics that Avicenna read in this earlier stage were books Alpha Elatton and Lambda, as constituting the natural theology of Aristotle's work. He neglected, on the contrary, the books corresponding to its ontological part. The special attention to Alpha Elatton and Lambda and the close connection between these two books in a theological context were peculiar traits of al-Kindi's approach to Aristotle's Metaphysics. Therefore, the evolving approach to Aristotle's Metaphysics that Avicenna's autobiography witnesses can properly be described as a passage from the Kindian to the Farabian way of interpretation."
Bertolacci Amos, "Le citazioni implicite testuali della Philosophia prima di Avicenna nel Commento alla Metafisica di Alberto Magno: analisi tipologica," Documenti e Studi sulla Tradizione Filosofica Medievale 12: 179-274 (2001).
Bertolacci Amos, "The doctrine of material and fornal causality in the Ilahiyyat (Divine Science) of Avicenna's Kitab al-Sifa' (Book of the Cure)," Quaestio.The Yearbook of the History of Metaphysics 2: 125-154 (2002).
Bertolacci Amos, "The structure of metaphysical science in the Ilahiyyat (Divine Science) of Avicenna's Kitab-al-Sifa' (Book of the Cure)," Documenti e Studi sulla Tradizione Filosofica Medievale 13: 1-69 (2002).
Bertolacci Amos. Some texts of Aristotle's Metaphysics in the Ilahiyat of Avicenna's Kitab al-Sifa'. In Before and After Avicenna. Proceedings of the First Conference of the Avicenna Study Group. Edited by Reisman David C. Leiden: Brill Academic Publishers 2003. pp. 24-47
Bertolacci Amos. La ricezione del libro G (Gamma) della Metafisica nell'Ilahiyyat del Kitab al-Sifa' di Avicenna. In Aristotele e I suoi esegeti neoplatonici. Logica e ontologia nelle interpretazioni greche e arabe.
Atti del Convegno internazionale Roma 19-20 ottobre 2001. Edited by Celluprica Vincenza and D'Ancona Costa Cristina. Napoli: Bibliopolis 2004. pp. 173-210
Bertolacci Amos. The reception of Book B (Beta) of Aristotle's Metaphysics in the Ilahiyat of Avicenna's Kitab al-Sifa'. In Interpreting Avicenna. Science and philosophy in Medieval Islam. Proceedings of the Second Conference of the Avicenna Study Group. Edited by McGinnis Jon. Leiden: Brill Academic Publishers 2004. pp. 157-174
Bertolacci Amos. Il pensiero filosofico di Avicenna. In Storia della filosofia nell'Islam Medievale. Vol. II. Edited by D'Ancona Costa Cristina. Torino: Einaudi 2005. pp. 522-626
Bertolacci Amos, "Ammonius and al-Farabi: the sources of Avicenna's concept of metaphysics," Quaestio.The Yearbook of the History of Metaphysics 5: 287-305 (2005).
Bertolacci Amos, "On the Arabic translations of Aristotle's Metaphysics," Arabic Sciences and Philosophy 15: 241-275 (2005).
Bertolacci Amos. The reception of Aristotle's Metaphysics in Avicenna's Kitab al-Sifa'. A milestone of Western metaphysical thought. Leiden: Brill 2006.
Contents: Introduction VII; Abbreviations XV;
Part One. The Arabic reception of the Metaphysics before Avicenna.
Introduction 3; 1. The Arabic translations of the Metaphysics: a new assessment on account of the evidence provided by Avicenna 5; 2. Beyond al-Kindi and al-Farabi: Avicenna's position in the history of the Arab reception of the Metaphysics 37; 3. Between Ammonius and Avicenna: al-Farabi's treatise On the Goals of Aristotle's Metaphysics 65;
Part Two. The scientific profile of the Metaphysics according to Avicenna.
Introduction 107; 4. Avicenna' conception of the theme of the Metaphysics: "existent qua existent" as the subject-matter, the first causes and God as the goal of metaphysics 111; 5. Avicenna's reworking of the structure of the Metaphysics: metaphysics as the discipline dealing with the species, the properties and the principles of "existent" 149; 6. Avicenna's elaboration of the method of the Metaphysics: metaphysics as a demonstrative, analytical, non-dialectical science 213; 7. Avicenna's view of the relationship of the Metaphysics with the other parts of the Aristotelian corpus: metaphysics as the founding discipline 265;
Part Three. The content of the Metaphysics according to Avicenna.
Introduction 305; 8. The quotations of the Metaphysics in the Ilahiyyat 309; 9. The main source of Avicenna's conception of metaphysics as a science: book Gamma and its quotations 375; 10. Avicenna's attitude towards dialectic: book Beta and its quotations 403; 11. The other sources of the Ilahiyyat 441; Conclusion 471;
Appendices.
Appendix A: Towards a critical edition of the Ilahiyyat: list of corrections of the Cairo printed text 483; Appendix B: Index of authors and works quoted in the Ilahiyyat 559; Appendix C: Overview of the main works by Avicenna on metaphysics in chronological order 581; Appendix D: Names for Aristotle's Metaphysics and metaphysics as a discipline in Avicenna's works 593; Appendix E: The style of the Kitab al-Sifa' 607; Appendix F: The terminology for "property" in the Ilahiyyat 613;
Bibliography 617; Index of names and places 655; Index of Aristotle's works with passages cited 665; Index of Avicenna's works with passages cited 666; Index of manuscripts 669; Index of texts, outlines, tables 670-675.
Black Deborah, "Avicenna on the ontological and epistemic status of fictional beings," Documenti e Studi sulla Tradizione Filosofica Medievale 8: 425-453 (1997).
Black Deborah, "Mental existence in Thomas Aquinas and Avicenna," Mediaeval Studies 61: 45-81 (1999).
"In this article I examine how Aquinas employs the Avicennian notion of the mental or conceptual existence of the common nature. I first show how the characteristic features of Avicenna's cognitive psychology, in particular its occasionalist and emanationist framework, bear upon his understanding of mental existence. I then examine Aquinas's adoption of the notion of mental existence with special reference to his doctrine of the intelligible species, which are totally absent from Avicenna's cognitive psychology. I conclude that Aquinas dilutes the original Avicennian conception of mental existence in virtue of his making the intelligible species, rather than the common nature itself, the subject of mental existence."
Bloch Ernst. Avicenna und die aristotelische Linke. Berlin : Rütten & Loening 1952.
Bogoutdinov A.M., "A notable philosophical production of the Tadjik people: Ibn-Sina's Donish-Nameh," Philosophy and Phenomenological Research 11: 25-39 (1950).
Booth Edward. Aristotelian aporetic ontology in Islamic and Christian thinkers. Cambridge: Cambridge University Press 1983.
See in particular: Ibn Sina and the reordering of Aristotle' thought - pp. 107-126.
Brown Stephen, "Avicenna and the unity of the concept of Being. The interpretations of Henry of Ghent, Duns Scotus, Gerard of Bologna and Peter Aureoli," Franciscan Studies 25: 117-150 (1965).
"This article treats the question of the analogy and the univocity of being in Henry of Ghent, John Duns Scotus, Hervaeus Natalis, Gerard of Bologna and Peter Aureoli. Each provides his own view of the concept of being and thus each gives a different interpretation to Avicenna's metaphysical starting point"
Burrell David B., "Essence and existence: Avicenna and Greek philosophy," Mélanges de l'Institut Dominicain d'Etudes Orientales (MIDEO) 17: 53-66 (1986).
Caster Kevin J., "The distinction between being and essence according to Boethius, Avicenna, and William of Auvergne," Modern Schoolman 73: 309-332 (1996).
Ceylan Yasin, "A critical approach to the Avicennian distinction of essence and existence," Islamic Studies 32: 329-337 (1993).
Chahine Osman. Ontologie et théologie chez Avicenne. Paris: Librairie d'Amérique et d'Orient A. Maisonneuve 1962.
Collins Joseph F., "Intentionality in the philosophy of Avicenna," Modern Schoolman 21: 204-215 (1944).
Cruz Hernandez Miguel. La metafísica de Avicena. Grenada: Universidad de Grenada 1949.
Cruz Hernandez Miguel. La distincion aviceniana de la esencia y la existencia y su interpretacion en la filosofia occidental. In Homenaje a Millás-Vallicrosa. Vol. II. Barcelona: Barcelona : Consejo superior de investigaciones científicas 1956. pp. 351-374
Cruz Hernandez Miguel, "La noción de 'ser' en Avicena," Pensamiento 15: 83-98 (1959).
Cruz Hernandez Miguel. El concepto de metafísica de Avicena. In Avicenna and his heritage. Acts of the International Colloquium Leuven-Louvain-la-Neuve, September 8-September 11, 1999. Edited by Janssens Jules and Smet Daniel De. Leuven: Leuven University Press 1999. pp. 47-56
Cruz Hernandez Miguel, "La doctrina del entendimiento en Avicena," Revista Espanola de Filosofia Medieval 9: 11-17 (2002).
"Avicenna's doctrine about the active intellect is an Islamic interpretation of Aristotelical tradition. Because of significance on medieval Scholasticism, on translate the main texts of Avicenna."
Cunningham Francis A., "Averroes vs Avicenna on Being," New Scholasticism 48: 185-218 (1974).
"Avicenna has been interpreted as having held the real distinction between 'esse' and 'essence'; Averroes as having criticized him on this point: "Avicenna made a big mistake here." A closer reading, however, will, I believe, reveal that Avicenna was talking about two intelligible notes, 'intentiones' or 'dispositiones', in the comprehension of a concept, whereas Averroes was pushing two different modes of understanding that same content. St. Thomas thought that Averroes "was closer to the truth." No Arabic scholar today would, so far as I can make out, read that real distinction into this context. Avicenna has also been accused of holding an independent order of possibles, just as Averroes was accused of holding a double truth theory. Both charges were libels."
D'Ancona Costa Cristina, "Avicenna and the Liber de Causis: a contribution to dossier," Revista Espanola de Filosofia Medieval 7: 95-115 (2000).
"Taking as a starting point the knowledge that the Arab world had of the neo-Platonic texts ascribed to Aristotle, such as the Pseudo-Theology and the Liber de Causis, the author of this study investigates the possible knowledge that Avicenna had of this under book, well-known in the Arab world under the title of Kalamfi mahd al-hayr. In order to demonstrate this, she provides an analysis of four passages that belong to the Metaphysics of the great philosophical encyclopaedia Al-Sifa' ("The cure").""
Davidson Herbert Alan. Avicenna's proof of the existence of a Being Necessarily Existent by Virtue of Itself. In Islamic philosophical theology. Edited by Morewedge Parviz. Albany: State University of New York Press 1979. pp. 165-187
Reprinted in: H. A. Davidson - Proofs for eternity, creation and the existence of God in medieval Islamic and Jewish philosophy - New York, Oxford Universitty Press, 1987 pp. 281-310.
Davidson Herbert Alan. Avicenna's proof of the existence of God as a necessarily existent Being. In Islamic philosophical theology. Edited by Morewedge Parviz. Albany: State University of New York Press 1979. pp. 165-187
"The first philosopher known to use the concept of necessary existence in order to construct a proof of the existence of God was Avicenna. Avicenna's proof, it will appear, neither is, nor inevitably reduces itself to, an ontological proof. It is rather a certain kind of cosmological proof.
The concept of necessary existence is used by Avicenna to prove the existence of God in two works, at length in the Najat, briefly and somewhat obscurely in the Isharat. The concept is also discussed fully in two other works, the Shifa and Danesh Namesh, but there Avicenna employs it only to define the nature of God, not, as far as I can see, to establish His existence."
Davidson Herbert Alan. Alfarabi, Avicenna, and Averroes on intellect. Their cosmologies, theories of the active intellect, and theories of human intellect. New York: Oxford University Press 1992.
Decorte Jos. Avicenna's ontology of relation: a source of inspiration to Henry of Ghent. In Avicenna and his heritage. Acts of the International Colloquium Leuven-Louvain-la-Neuve, September 8-September 11, 1999. Edited by Janssens Jules and Smet Daniel De. Leuven: Leuven University Press 2002. pp. 197-224
Druart Thérèse-Anne, "Shay' or Res as concomitant of 'Being' in Avicenna," Documenti e Studi sulla Tradizione Filosofica Medievale 12: 125-142 (2001).
El-Bizri Nader, "The question of Being between Avicenna and Heidegger", New York School for Social Research, 1999.
Available at UMI Dissertation Express. Order number: 9941937
El-Bizri Nader. The phenomenological quest between Avicenna and Heidegger. Bingamton: Global Publications, Binghamton University 2000.
El-Bizri Nader, "Avicenna and Essentialism," Review of Metaphysics 54: 753-778 (2001).
El-Ehwany Ahmed Fouad. Being and substance in Islamic philosophy. Ibn Sina versus Ibn Rushd. In Die Metaphysik im Mittelalter: ihr Ursprung und ihre Bedeutung.
Vorträge des 2. Internationalen Kongresses für mittelalterliche Philosophie, Köln, 31. August-6. September 1961. Edited by Wilpert Paul. Berlin: Walter de Gruyter 1963. pp. 428-436
Endress Gerhard, "L'Aristote arabe. Réception, autorité et transformation du Premier Maître," Medioevo.Rivista di Storia della Filosofia Medievale 23: 1-42 (1997).
Endress Gerhard. Reading Avicenna in the Madrasa. Intellectual genealogies and chains of transmission of philosophy and the sciences in the Islamic East. In Arabic theology, Arabic philosophy. From the Many to the One: essays in celebraion of Richard M. Frank. Edited by Montgomery James E. Leuven: Peeters 2006. pp. 371-422
Fakhry Majid. Notes on existence and essence in Averroes and Avicenna. In Die Metaphysik im Mittelalter: ihr Ursprung und ihre Bedeutung.
Vorträge des 2. Internationalen Kongresses für mittelalterliche Philosophie, Köln, 31. August-6. September 1961. Edited by Wilpert Paul. Berlin: Walter de Gruyter 1963. pp. 414-417
Miscellanea Medievalia - Vol. 2
Fakhry Majid. The subject-matter of metaphysics: Aristotle and Ibn-Sina. In Islamic theology and philosophy. Studies in honor of G. Hourani. Edited by Marmura Michael E. Albany: State University of New York Press 1984. pp. 137-147
Reprinted in: M. Fakhry - Philosophy, dogma, and the impact of Greek thought in Islam - Aldershot, Variorum (Essay XII).
Finianons Ghassan. Les grands divisions de l'être "Mawjud" selon Ibn Sina. Fribourg: Éditions Universitaires de Fribourg 1976.
Finianos Ghassan. De l'existence à la nécessaire existence chez Avicenne. Bordeaux: Presses Universitaires de Bordeaux 2007.
Gamarra Daniel O., "Esencia, posibilidad y predicacion: a proposito de una distincion Aviceniana," Sapientia 41: 101-120 (1986).
Gamarra Daniel O. Esencia y objeto. Bern: Peter Lang 1990.
See in particular: Esencia y possibilidad segun Avicena, o la raiz de un problema gnoseologico: la esencia tema de la objectividad. Planteamento historico - pp. 15-133.
García Marques Alfonso, "La polemica sobre el ser en el Avicena y Averroes Latinos," Anuario Filosofico 20: 73-103 (1987).
Gardet Louis. La pensée religieuse d'Avicenna (Ibn Sina). Paris: Librairie Philosophique J. Vrin 1951.
Gaskill Thomas Edward, "Ibn Sina's ontology in his "Dänishnäma 'Ala'i"", Vanderbilt University, 1992.
Available at UMI Dissertation Express. Order number: 9230973
Gilson Étienne, "Avicenne et le point de départ de Duns Scot," Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 2: 402-408 (1927).
Gilson Étienne, "Les sources greco-arabes de l'augustinisme avicennisant," Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 4: 5-107 (1929).
Gilson Étienne, "Avicenne en Occident au Moyen Âge," Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 44: 89-121 (1969).
Reprinted in: Étienne Gilson, Études Médiévales, Paris, Vrin, 1986, pp. 193-121.
Goichon Amélie-Marie. La distinction de l'essence et de l'existence d'aprés Ibn Sina (Avicenne). Paris: Desclée de Brouwer 1937.
Reprinted by Institut für Geschichte der Arabisch-Islamischen Wissenschaften an der Johann Wolfgang Goethe-Universität, Frankfrurt am Main, 1999.
Goichon Amélie-Marie. Lexique de la langue philosophique d'Ibn Sina (Avicenne). Paris: Desclée de Brouwer 1938.
Reprinted by the Institute for the History of Arabic-Islamic Science at the Johann Wolfgang Goethe University, Frankfurt am Main, 1999.
Goichon Amélie-Marie. Vocabulaires comparés d'Aristote et d'Ibn Sina. Supplément au Lexique de la langue philosophique d'Ibn Sina (Avicenne) . Reprinted by the Institute for the History of Arabic-Islamic Science at the Johann Wolfgang Goethe University, Frankfurt am Main, 1999. ed. Paris: Desclée de Brouwer 1939.
Goichon Amélie-Marie. La philosophie d'Avicenne et son influence en Europe médiévale. Paris: Maisonneuive 1942.
Forlong Lectures 1940.
Second edition, corrected and augmented 1984.
English translation: The philosophy of Avicenna and its influence on medieval Europe - Translated from the French with notes, annotations, and a preface by M. S. Khan - Delhi, Motilal Banarsidass, 1969.
Goichon Amélie-Marie, "Avicenne, le philosophe de l'être," Revue de l'Institut des Belles Lettres Arabes 15: 49-62 (1952).
Goichon Amélie-Marie. La démonstration de l'existence dans la logique d'Avicenne. In Mélanges d'orientalisme offerts à Henri Massé à l'occasion de son 75ème anniversaire. Téhéran: Imprimerie de l'Université 1963. pp. 165-184
Goodman Lenn, "A note on Avicenna's theory of the substantiality of the soul," Philosophical Forum 1: 547-554 (1969).
Goodman Lenn. Avicenna. New York: Routledge 1992.
Contents: Preface; List of abbreviations; 1. Life, times, writings 1; 2. Metaphysics 49; 3. Ideas and immortality 123; 4. Logic, persuasion, and poetry 184; Index 234.
Gutas Dimitri. Avicenna and the Aristotelian tradition. Introduction to reading Avicenna's philosophical works. Leiden: E. J. Brill 1988.
Gutas Dimitri, "Ibn Tufayl on Ibn Sina's Eastern philosophy," Oriens.Journal of the International Society of Oriental Research 34: 221-249 (1994).
Gutas Dimitri. Greek thought, Arabic culture. The Graeco-Arabic translation movement in Baghdad and early Abbasid society (2nd-4th/8th-10th centuries). New York: Routledge 1998.
Translated in Italian by Cristina D'Ancona Costa as: Pensiero greco e cultura araba - Torino, Einaudi, 2002.
Gutas Dimitri, "Avicenna's Eastern ("Oriental") philosophy. Nature, contents, transmission," Arabic Sciences and Philosophy 10: 159-180 (2000).
"An initial section traces the history of the development of these tendentious ideas first to Ibn Tufayl and then to the followers of his interpretation in the West in the nineteenth and twentieth centuries.
Further sections discuss the title of the book, list its contents insofar as they can be reconstructed from Avicenna's statements and the extant portions, and provide additional information about its manuscripts and transmission. The style of the work is then analyzed and compared with that of the Sifa' in order to verify Avicenna's claim in the preface to the latter work that the difference
between the two was merely stylistic. A final section gives a table of concordance between the contents of the extant part on physics and the corresponding sections in the Sifa', establishing the direct relationship and verbal congruity between the two works."
Gutas Dimitri. The heritage of Avicenna: the Golden Age of Arabic philosophy, 1000-ca. 1350. In Avicenna and his heritage. Acts of the International Colloquium Leuven-Louvain-la-Neuve, September 8-September 11, 1999. Edited by Janssens Jules and Smet Daniel De. Leuven: Leuven University Press 2002. pp. 81-97
Gutas Dimitri. Imagination and transcendental knowledge in Avicenna. In Arabic theology, Arabic philosophy. From the Many to the One: essays in celebraion of Richard M. Frank. Edited by Montgomery James E. Leuven: Peeters 2006. pp. 337-354
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