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91Abstraction in al-FârâbîProceedings of the American Catholic Philosophical Association 80 151-168. 2006.Al-Fârâbî’s thought on intellect was known to the Latin West through the translation of his Letter on the Intellect, through the Long Commentary on the De Anima by Averroes and through some other works. Al-Fârâbî identified the active power of intellect in Aristotle’s De Anima 3.5 as the unique and separately existing Agent Intellect, but the role of the Agent Intellect in forming intelligibles in act in the human soul is by no means unequivocally clear. Further, the apprehension of intelligible…Read more
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16Joan Kung 1938 - 1987Proceedings and Addresses of the American Philosophical Association 60 (5). 1987.
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53Alfarabi, Avicenna, and Averroes, on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human IntellectPhilosophical Review 106 (3): 482. 1997.After a very brief introduction, Davidson begins with an informed and detailed account of the views of Aristotle and his major commentators, whose writings had enormous influence on the development of the medieval traditions. Davidson's account is supplemented with a critical exposition of the relevant teachings from the Plotiniana Arabica, from al-Kindi, and from a treatise on the soul attributed to Porphyry in the Arabic tradition. Impressive as all this is, it is simply stage setting for Davi…Read more
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57St. Thomas and the Liber de causis on the Hylomorphic Composition of Separate SubstancesMediaeval Studies 41 (1): 506-513. 1979.
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47Intellect as intrinsic formal cause in the soul according to Aquinas and AverroesIn Maha Elkaisy-Friemuth & John Myles Dillon (eds.), The afterlife of the Platonic soul: reflections of Platonic psychology in the monotheistic religions, Brill. pp. 187-220. 2009.
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31Averroes' Doctrine of Immortality: A Matter of Controversy By Ovey N. Mohammed (review)Modern Schoolman 65 (3): 218-220. 1988.
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53Pseudo-Dionysius and the Metaphysics of AquinasJournal of the History of Philosophy 34 (3): 456-458. 1996.456 JOURNAL OF THE HISTORY or PHILOSOPHY 34:3 JULY 1996 of reflection about rhetorical practices that I suspect Aristotle was trying to elicit in his own time and that Garver is trying to elicit in his. DAVID J. DEPEW California State University, FuUerton Fran O'Rourke, Pseudo-Dionysius and the Metaphysics of Aquinas. Leiden: E.J. Brill, 1999. Pp. xvi + 3oo. Cloth, $8o.oo. The importance of doctrines found in the Latin translations of the late fifth-century Greek works of pseudo-Dionysius the Ar…Read more
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44Aquinas, the "Plotiniana Arabica", and the Metaphysics of Being and ActualityJournal of the History of Ideas 59 (2): 217. 1998.
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37Abstraction in al-F'r'bîProceedings of the American Catholic Philosophical Association 80 151-168. 2006.Al-Fârâbî’s thought on intellect was known to the Latin West through the translation of his Letter on the Intellect, through the Long Commentary on the De Anima by Averroes and through some other works. Al-Fârâbî identified the active power of intellect in Aristotle’s De Anima 3.5 as the unique and separately existing Agent Intellect, but the role of the Agent Intellect in forming intelligibles in act in the human soul is by no means unequivocally clear. Further, the apprehension of intelligible…Read more
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56The Agent Intellect as “form for us” and Averroes’s Critique of al-F'r'bîTópicos 29 29-52. 2005.This article explicates Averroes's understanding of human knowing and abstraction in this three commentaries on Aristotle's De Anima. While Averroes's views on the nature of the human material intellect changes through the three commentaries until he reaches is famous view of the unity of the material intellect as one for all human beings, his view of the agent intellect as 'form for us' is sustained throughout these works. In his Long Commentary on the De Anima he reveals his dependence on al-F…Read more
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19Conçu comme un complément du volume consacré Aux origines du lexique philosophique européen, cet ouvrage contient des études qui tentent de montrer comment le vocabulaire philosophique a été élaboré au Moyen Âge occidental. Les penseurs médiévaux — tant les traducteurs des textes philosophiques grecs, hébraïques et arabes que les philosophes et les théologiens — ont contribué à la multiplication de néologismes et à l’affinement du sens d’anciens concepts. Par leur «travail» linguistique, qui all…Read more
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73AverroesIn Jorge J. E. Gracia & Timothy B. Noone (eds.), A Companion to Philosophy in the Middle Ages, Wiley-blackwell. 2003.This chapter contains sections titled: Philosophy and theology God and natural philosophy Religion and political philosophy.
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70Personal Immortality in Averroes' Mature Philosophical PsychologyDocumenti E Studi Sulla Tradizione Filosofica Medievale 9 87-110. 1998.L'A. esamina in particolare il Commento grande al De anima. In primo luogo evidenzia l'insegnamento averroista in relazione al tema dell'intelletto e dell'individuo, in secondo luogo esamina alcune proposizioni relative all'immortalità dell'anima individuale, ma sottolinea la difficoltà di conciliare tali affermazioni di Averroè con la dottrina dell'intelletto. L'ultima parte dello studio propone un esame critico del recente studio di O.N. Mohammed, Averroes, Aristotle, and the Qur'an on Immorta…Read more
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122Averroes on psychology and the principles of metaphysicsJournal of the History of Philosophy 36 (4): 507-523. 1998.Averroes asserts in his Long Commentary on the De Anima and in his Long Commentary on the Metaphysics that principles of the science of metaphysics are established in the science of psychology. In psychology, human intellectual understanding is found to require the separate agent intellect for the coming to be of knowledge. The analysis of human psychology establishes that intellect must exist and must be separate from the human being in existence. Moreover there exists potency in those things c…Read more