(2006-2007)

I cannot thank enough all the scholars who kindly sent me information and in particular those who sent me a copy of their publications or photocopied table of contents. I wish to express my deep gratitude to my Research Assistant Christopher Helmink, who is a whiz at locating unusual books.

Section I. Falsafa

Collective Works or Collections of Articles

Los Almohades: Problemas y perspectivas , 2 vol., ed. by Patrice Cressier, Maribel Fierro & Luis Molina (Estudios Árabes e Islámicos: Monografías, 11). Madrid: Consejo Superior de Investigaciones Científicas, 2005, lii-1230 pp., [vol. II, pp. 425-1230], ISBN set 84-00-08393-8 [vol. II, 84-00-08395-4].

Arabic Theology, Arabic Philosophy. From the Many to the One: Essays in Celebration of Richard M. Frank , ed. by James E. Montgomery (Orientalia Lovaniensia Analecta, 152). Leuven: Peeters, 2006, vi-463 pp., ISBN 90-429-1778-4.

Aristoteles Chemicus: Il IV Libro dei “Meteorologica” nella tradizione antica e medievale , ed. by Cristina Viano (International Aristotle Studies, 1). Sankt Augustin: Academia Verlag, 2002, 206 pp., ISBN 3-89665-174-5.

Averroes and the Aristotelian Heritage , ed. by Carmela Baffioni (Università degli Studi di Napoli “L’Orientale”). Naples: Guida, 2004, 247 pp., ISBN 88-7188-862-6.

Averroes et les averroïsmes juif et latin. Actes du Colloque International (Paris, 16-18 juin 2005) , ed. by J.-B. Brenet (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge 40). Turnhout: Brepols, 2007, 367 pp., ISBN 978-2-503-52742-0.

Busca do Conhecimento: Ensaios de filosofia medieval no Islã , ed. by Rosalie Helena de Souza Pereira (Philosophica). São Paulo: Paulus, 2007, 288 pp., ISBN 978-85-349-2680-5.

Classical Arabic Philosophy: An Anthology of Sources , transl. with intro. and notes by Jon McGinnis & David C. Reisman. Indianapolis/Cambridge: Hackett, 2007, xxxii-427 pp., ISBN 978-0-87220-871-1.

Classical Arabic Philosophy: Sources and Reception , ed. by Peter Adamson (Warburg Institute Colloquia, 11). London & Turin: The Warburg Institute & Nino Aragno Editore, 2007, x-212 pp., ISBN 978-0-85481-140-3.

Écriture et réécriture des textes philosophiques médiévaux. Volume d’hommage offert à Colette Sirat , ed. by J. Hamesse & O. Weijers (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge, 34). Turnhout: Brepols, 2006, xxvi-499 pp., ISBN 2-503-52424-9.

Enlightening Revolutions: Essays in Honor of Ralph Lerner , ed. by Svetozar Minkov with Stéphane Douard. Lanham: Lexington Books, 2006, xii-399 pp., ISBN 978-0-7391-0944-1.

Frank , Richard M.,Early Islamic Theology: The Mu’tazilites and al-Ash’arî, Texts and Studies on the Development and History of Kalâm , Vol. II, ed. by Dimitri Gutas (Variorum). Aldershot: Ashgate, 2007, xii-384 pp., ISBN 978-0-86078-978-9.

Intellect et Imagination dans la Philosophie Médiévale, Intellect and Imagination in Medieval Philosophy, Intelecto e Imaginação na Filosofia Medieval. Actes du XIe Congrès International de Philosophie Médiévale de la Société Internationale pour l’Étude de la Philosophie Médiévale (S.I.E.P.M.) Porto, du 26 au 31 août 2002, ed. by Maria Cândida Pacheco & José F. Meirinhos, 3 vol. (Société Internationale pour l’Étude de la Philosophie Médiévale. Rencontres de Philosophie Médiévale, 11,1). Turnhout: Brepols, 2006, vol. I: xliv-701 pp.; vol. II: viii-703-1290 pp.; vol. III: viii-1291-2008 pp., ISBN 2-503-51818-4 (3 vol. set).

O Islã clássico: Itinerários de uma cultura , ed. by Rosalie Helena de Souza Pereira. São Paulo: Perspectiva, 2007, 850aapp., ISBN 978-85-273-0778-9.

Islamic Philosophy and Occidental Phenomenology on the Perennial Issue of Microcosm and Macrocosm, ed. by Anna-Teresa Tymieniecka. New York: Springer, 2006, xviii-295 pp., ISBN 1-4020-4114-4.

Jolivet , Jean,Perspectives médiévales et arabes (Études de philosophie médiévale, 89). Paris: Vrin, 2006, 318 pp., ISBN 2-7116-1768-8.

The Libraries of the Neoplatonists. Proceedings of the Meeting of the European Science Foundation Network “Late Antiquity and Arabic Thought. Patterns in the Constitution of European Culture” held in Strasbourg, March 12-14, 2004, ed. by Cristina D’Ancona (Philosophia Antiqua, 107). Leiden/Boston: Brill, 2007, xxxvi-531 pp., ISBN 978-90-04-15641-8.

Logik und Theologie: Das Organon im arabischen und im lateinischen Mittelalter , ed. by Dominik Perler & Ulrich Rudolph (Studien und Texte zur Geitesgeschichte des Mittelaters, LXXXIV). Leiden/Boston: Brill, 2005, vi-511 pp., ISBN 90-04-11118-2.

Organizing Knowledge: Encyclopaedic Activities in the Pre-Eighteenth Century Islamic World , ed. by Gerhard Endress (Islamic Philosophy and Science, Texts and Studies, LXI). Leiden/Boston: Brill, 2006, xvi-232 pp., ISBN 90-04-14697-0.

Rashed , Marwan,L’Héritage aristotélicien. Textes inédits de l’Antiquité (Anagôgê). Paris: Les Belles Lettres, 2007, xiv-601 pp., ISBN 978-2-251-18105-9.

Reason and Inspiration in Islam: Theology, Philosophy and Mysticism in Muslim Thought. Esaays in Honour of Hermann Landolt, ed. by Todd Lawson. London/New York: I.B. Tauris, 2005, xvi-558 pp., ISBN 1-85043-470-0.

Studies on Ibn Khaldûn , ed. by Massimo Campanini. Milan: Polimetrica, 2005, 199 pp., ISBN 88-7699-017-8.

Wissen über Grenzen. Arabisches Wissen und lateinischen Mittelalter , ed. by Andreas Speer & Lydia Wegener (Miscellanea Mediaevalia, 33). Berlin: Walter de Gruyter, 2006, xxiv-838 pp., ISBN 13-978-3-11-018998-8 or 10-3-11-018998-4.

Special Issue of Journal

Freiburger Zeitschrift für Philosophie und Theologie , 53 (2006) 1/2 has a special section on “Sectatores Averrois: noétique et cosmologie,” pp. 132-344 with intro. by Ruedi Imbach, p. 132.

Bibliographies and Chronicles

Daiber , Hans,Bibliography of Islamic Philosophy. Supplement (HdO, 1, 89). Leiden/Boston: Brill, 2007, xii-426 pp., ISBN 13-978-90-04-155558 or 10-90-04-15555-4.

Druart, Thérèse-Anne, “Brief Bibliographical Guide in Medieval Islamic Philosophy and Theology (2004-2006),” at http://philosophy.cua.edu/faculty/tad/Bibliography%2004-06.cfm .

Urvoy , Dominique, “Bulletin de philosophie arabe et islamique,”Revue Thomiste , 106 (2006): 619-30.

Greek, Persian, and Syriac Sources

Aristotelian Rhetoric in Syriac: Barhebraeus , Butyrum Sapientiae , Book of Rhetoric , ed. and transl. by John W. Watt with Daniel Isaac, Julian Faultless, & Ayman Shihadeh (Aristoteles Semitico-Latinus, 18). Leiden/Boston: Brill, 2005, x-484 pp., ISBN 90-04-14517-6.

Bauden , Frédéric &Ghersetti , Antonella, “L’art de servir son monarque: leKitâb wasâyâ Aflâtûn al-hakîm fî khidmat al-mulûk . Édition critique et traduction précédées d’une introduction,”Arabica , 54,3 (2007): 295-316.

Bos , Gerrit &Garofalo , Ivan, “A Pseudo-Galenic Treatise on Regimen: The Hebrew and Latin Translations from Hunayn Ibn Ishâq’s Arabic Version,”Aleph , 7 (2007): 43-95.

Brock , Sebastian P., “A Syriac Intermediary for the ArabicTheology of Aristotlea In Search of a Chimera,” inThe Libraries , pp. 293-306.

Bucur , Cristina &Bucur , Bogdan G., “The Place of Splendor and Light : Observations on the Paraphrasing ofENN 4.8.1 in theTheology of Aristotle ,”Le Muséon , 119 (2006): 271-92.

Carusi , Paola, “Meteorologica IV e alchimia islamica. Qualità e elementi a confronto,” inAristoteles Chemicus , pp. 81-97.

Chase , Michael, “Did Porphyry Write a Commentary on Aristotle’sPosterior Analytics a Albertus Magnus, al-Fârâbî, and Porphyry onper se Predication,” inClassical Arabic Philosophy: Sources , pp. 21-38.

Cottrell , Emily, “L’Anonyme d’Oxford (Bodleian Or. Marsh 539): bibliothèque ou commentairea,” inThe Libraries , pp. 415-441.

D’Ancona , Cristina, “The Arabic Version ofEnn. IV 7 [2] and its Greek Model,” inArabic Theology, Arabic Philosophy , pp. 127-55.

De Smet , Daniel, “Les Bibliothèques ismaéliennes et la question du néoplatonisme ismaélien,” inThe Libraries , pp. 481-92.

Ferrari , Cleophea, “Die Kategorie der Relation in der griechischen und arabischen Aristoteles-Kommentierung,” inThe Libraries , pp. 471-79.

Gannagé , Emma, “Sur lesCatégories d’Aristote. Un fragment inédit en version arabe,”Mélanges de l’Université Saint-Joseph , 58 (2005): 81-105.

Gutas , Dimitri, “The Text of the Arabic Plotinus. Prolegomena to a Critical Edition,” inThe Libraries , pp. 371-84.

------- , “The Greek and Persian Background of Early Arabic Encylopedism,” inOrganizing Knowledge , pp. 91-101.

Hasnawi , Ahmad, “Boèce, Averroès et Abû al-Barakât al-Baghdâdî, témoins des écrits de Thémistius sur lesTopiques d’Aristote,”Arabic Sciences and Philosophy , 12 (2007): 203-65.

Hasse , Dag Nikolaus, “Spontaneous Generation and the Ontology of Forms in Greek, Arabic, and Medieval Latin Sources,” inClassical Arabic Philosophy: Sources , pp. 150-75.

Hugonnard-Roche , Henri, “Le Corpus philosophique syriaque aux VIe-VIIe siècles,” inThe Libraries , pp. 279-91.

------- , “Le vocabulaire philosophique de l’être en syriaque d’après des texts de Sergius de Resh’aina et Jacques d’Edesse,” inArabic Theology, Arabic Philosophy , pp. 101-25.

Jolivet , Jean, “Étapes dans l’histoire de l’intellect agent,” in hisPerspectives médiévales , pp. 163-74 [reprint, 1997].

Pereira , Rosalie Helena de Souza, “Bayt al-Hikma e a transmissão da filosofia grega para o mundo islâmico,” inBusca do Conhecimento , pp. 17-62.

Rashed , Marwan, “Priorité du ΓΕΝΟΣ ou de l’ΕΙΔΟΣ entre Andronicos et Alexandre. Vestiges arabes ou grecs inédits,” in hisL’héritage aristotélicien , pp. 29-83 [includes édition, reprint 2004].

------- , “La classification des lignes simples selon Proclus et sa transmission au monde islamique,” in hisL’héritage aristotélicien , pp. 303-25 [reprint 2002].

------- , “Lesmarginalia d’Aréthas, Ibn al-Tayyib et les dernières gloses alexandrines de l’Organon ,” pp. 327-43 [reprint 2004].

Rashed , Roshdi, “Greek into Arabic: Transmission and Translation,” inArabic Theology, Arabic Philosophy , pp. 157-96.

Rizvi , Sajjad, “(Neo)Platonism Revived in the Light of the Imams: Qâdî Sa’îd Qummî (d. AH 1107/AD 1696) and his Reception of theTheologia Aristotelis ,” inClassical Arabic Philosophy: Sources , pp. 176-207.

Sebti , Meryem, “Une copie inconnue d’une paraphrase anonyme conservée en arabe duDe anima d’Aristote: le MS Ayasofia 4156,” inThe Libraries , pp. 399-414.

Ter Reegen , Jan G. J., “A Inteligência noLiber de Causis ,” inIntellect et Imagination , vol. II, pp. 1063-70.

------- , “A Metafísica da Teología do Pseudo-Aristóteles,”Anales del Seminario de Historia de la Filosofía , 23 (2006): 59-74.

------- , “A libertade na teologia do pseudo-Aristóteles,” inAnais do i encontro nacional de estudios neoplatônicos. Ontologia e libertade (Aracaju-SE: CEAV-Editora UFS, 2006): 45-56.

Theophrastus of Eresus ,Sources for his Life, Writings, Thought and Influence. Commentary, vol. 2:Logic , ed. by Pamela Huby with for the Arabic Material Dimitri Gutas (Philosophia Antiqua: A Series of Studies in Ancient Philosophy, CIII). Leiden/Boston: Brill, 2007, xvi-208 pp., ISBN 90-04-15298-9.

Travaglia , Pinella, “IMeteorologica IV nella tradizione ermetica araba: ilKitâb sirr al-halîqa ,” inAristoteles Chemicus , pp. 99-112.

Latin, Hebrew, and Byzantine Translations and Influences

Bláhová , Marie, “Spuren des arabischen Wissens im mittelalterlichen Böhmen,” inWissen über Grenzen , pp. 133-42.

Brenet , Jean-Baptiste, “Vision béatifique et séparation de l’intellect au début du XIVe siècle. Pour Averroès ou contre Thomas d’Aquin,”Freiburger Zeitschrift für Philosophie und Theologie , 53 (2006): 310-42.

------- , “Les sources et le sens de l’anti-averroïsme de Thomas de Strasbourg,”Revue des Sciences philosophiques et théologiques , 90 (2006): 641-63.

Burnett , Charles, “Humanism and Orientalism in the Translations from Arabic into Latin in the Middle Ages,” inWissen über Grenzen , pp. 22-31.

Calma , Dragos, “Le corps des images. Siger de Brabant entre leLiber de causis et Averroès,”Freiburger Zeitschrift für Philosophie und Theologie , 53 (2006): 188-235.

Chase , Michael, “Did Porphyry Write a Commentary on Aristotle’sPosterior Analytics a Albertus Magnus, al-Fârâbî, and Porphyry onper se Predication,” inClassical Arabic Philosophy: Sources , pp. 21-38.

Coccia , Emanuele, “Intellectus sive intelligentia . Alberto Magno, Averroè e la noetica degli arabi,”Freiburger Zeitschrift für Philosophie und Theologie , 53 (206): 133-87.

Costa , Iacopo, “Nota sulla secondaQuaestio Moralis di Sigeri di Brabante,”Freiburger Zeitschrift für Philosophie und Theologie , 53 (2006): 236-50.

Donato , Antonio, “Aquinas’ Theory of Happiness and its Greek, Byzantine, Latin and Arabic Sources,”Al-Masâq , 18 (2006): 161-89.

Fidora , Alexander, “Dominicus Gundissalinus und die arabische Wissenschaftstheorie,” inWissen über Grenzen , pp. 467-82.

Fijalkowski , Adam, “The Arabic Authors in the Works of Vicent of Beauvais,” inWissen über Grenzen , pp. 483-95.

Fletcher , Madeleine, “Almohadism: An Islamic Context for the Work of Saint Thomas Aquinas,” inLos Almohades , II, pp. 1163-1226.

Giletti , Ann, “Aristotle in Medieval Spain: Writers of the Christian Kingdoms Confronting the Eternity of the World,”Journal of the Warburg and Courtauld Institutes , 67 (2004): 23-47.

Guldentops , Guy, “Arabic Sciences in the Mirror of Henry Bate’s Philosophical Encyclopedia,” inWissen über Grenzen , pp. 521-41.

------- , “Beyond Averroism and Thomism: Henry Bate on the Potential and the Agent Intellects,”Archives d’Histoire doctrinale et littéraire du Moyen Âge , 69 (2002): 115-52.

Gutas , Dimitri, “What was there in Arabic for the Latins to Receivea Remarks on the Modalities of the Twelfth-Century Translation Movement in Spain,” inWissen über Grenzen , pp. 3-21.

Hasse , Dag Nikolaus, “Spontaneous Generation and the Ontology of Forms in Greek, Arabic, and Medieval Latin Sources,” inClassical Arabic Philosophy: Sources , pp. 150-75.

------- , “Averroica secta : Notes on the Formation of Averroist Movements in Fourteenth-Century Bologna and Renaissance Italy,” inAverroes et les averroïsmes , pp. 307-32.

------- , “The Social Conditions of the Arabic-(Hebrew-)Latin Translation Movements in Medieval Spain and in the Renaissance,” inWissen über Grenzen , pp. 68-86.

------- , “Aufstieg und Niedergang des Averroismus in der Renaissance: Niccolò Tignosi, Agostino Nifo, Francesco Vimercato,” in“Herbst des Mitellalters”a Fragen zur Bewertung des 14. und 15. Jahrhunderts , ed. by Jan A. Aertsen & Martin Pikavé (Miscellanea Mediaevalia, 31) (Berlin: Walter de Gruyter, 2004), pp. 447-73.

Hlaváaek , Ivan, “Der Widerhall der arabischen Kultur im mittelalterlichen Bibliotheksgut Böhmens (bis zur hussitischen Revolution),” inWissen über Grenzen , pp. 143-62.

Hofmeister Pich , Roberto, “Untersuchungen zu Scotus’ Rezeption der wissenschaftlichen Methodologie Alhazens (Ibn al-Haitâms),” inWissen über Grenzen , pp. 496-520.

Knebel , Sven K., “Volo magis stare cum Avicenna . Der Zufall zwischen Averroisten und Avicennisten,” inWissen über Grenzen , pp. 662-76.

Kuksewicz , Zdislaw, “La Découverte d’une école averroïste inconnue: Erfurt,” inAverroes et les averroismes , pp. 299-306.

Lejbowicz , Max, “Between Autochtonous Tradition and Concealed Acculturation,” inWissen über Grenzen , pp. 32-46.

Markowski , Mieczysaaw, “Der averroistisch geprägte Aristotelismus alsvia communis ,” inWissen über Grenzen , pp. 655-61.

Marrone , Steven, “From Gundisalvus to Bonaventure: Intellect and Intelligences in the Late Twelfth and Early Thirteenth Centuries,” inIntellect et Imagination , vol. II, pp. 1071-81.

Menocal , Maria Rosa, “The Castilian Context of the Arabic Translation Movement: Imagining the Toledo of the Translators,” inWissen über Grenzen , pp. 119-25.

Müller , Jörn, “Der Einfluss der arabischen Intellektspeculation auf die Ethik des Albertus Magnus,” inWissen über Grenzen , pp. 545-68.

Perger von , Mischa, “Stufen von Univokation und Äquivokation. Walter Burley als Shiedsrichter in einer arabischen Debatte,” inWissen über Grenzen , pp. 626-40.

Piron , Sylvain, “Olivi et les averroïstes,”Freiburger Zeitschrift für Philosophie und Theologie , 53 (2006): 251-309.

Puig , Josep, “The Polemic against Islam in Medieval Catalan Culture,” inWissen über Grenzen , pp. 238-58.

Ramón Guerrero , Rafael, “La razón latina y las traducciones árabes,” inWissen über Grenzen , pp. 106-18.

Rashed , Marwan, “Der Averroismus des Lauro Quirini,” inWissen über Grenzen , pp. 700-14 .

------- , “De Cordoue à Byzance. Sur une protothéorie inédite de laPhysique d’Aristote,” in hisL’héritage aristotélicien , pp. 457-504 [reprint 1996].

------- , “L’averroïsme de Lauro Quirini,” in hisL’héritage aristotélicien , pp. 567-81 [reprint 2005].

Ricklin , Thomas, “Arabes contigit imitari . Beobachtungen zum kulturellen Selbstverständnis der iberischen Übersetzer der ersten Hälfte des 12. Jahrhunderts,” inWissen über Grenzen , pp. 47-67.

Robinson , Maureen, “The Heritage of Medieval Errors in the Latin Manuscripts of Johannes Hispalensis (John of Seville),”Al-Qantara , 28 (2007): 41-71.

Roling , Bernd, “Glaube, Imagination und leibliche Auferstehung: Pietro Pomponazzi zwischen Avicenna, Averroes und jüdischen Averroismus,” inWissen über Grenzen , pp. 677-99.

Rudolph , Ulrich, “Kann Philosophie zum Dialog der Religionen beitragena Anmerkungen zur Koranexegese des Nikolaus von Kues,” inWissen über Grenzen , pp. 179-93.

Speer , Andrea, “Wissen über Grenzen. Arabisches Wissen und lateinisches Mittelalter,” inWissen über Grenzen , pp. xiii-xxiii.

Strohmaier , Gotthard, “Die geistigen und gesellschaftlichen Bedingungen der lateinischen Rezeption arabischen Wissens,” inWissen über Grenzen , pp. 126-32.

Veit , Raphaela, “Der Artz Andrea Alpago und sein medizinisches Umfeld im mamlukischen Syrien,” inWissen über Grenzen , pp. 305-16.

Zonta , Mauro, “The Jewish Mediation in the Transmission of Arabo-Islamic Science and Philosophy to the Latin Middle Ages. Historical Overview and Perspectives of Research,” inWissen über Grenzen , pp. 89-105.

General Studies

Arkoun , Mohammed,La pensée arabe (Que sais-jea), 6th ed. Paris: Presses Universitaires de France, 2005, 127 pp., ISBN 2-13-053359-0.

The Biographical Encyclopaedia of Islamic Philosophy , ed. by Oliver Leaman, 2 vol. London/N.Y.: thoemmes, 2006, vol. I, xlii-342 pp., & vol. II, 343 pp., ISBN 1-8437-1148-6 [to be used with caution].

Brague , Rémi,Au Moyen du Moyen Âge. Philosophies médiévales en chrétienté, judaïsme et islam . Chatou: Les Éditions de la Transparence, 2006, 317 pp., ISBN 2-35051-017-4.

------- , “Wie islamisch ist die islamische Philosophiea,” inWissen über Grenzen , pp. 165-78.

Butterworth , Charles, “Philosophy of Law in Medieval Judaism and Islam,” in A Treatise of Legal Philosophy and General Jurisprudence, vol. VI: A History of the Philosophy of Law from the Ancient Greeks to the Scholastics, ed. by Fred J. Miller, Jr., & Carrie-Ann Biondi (Dordrecht: Springer, 2007): 219-50.

------- , “On Natural Right and Other Un-written Guides to Political Well-Being,” inPolitical Economy of the Good Society , 15,2 (2006): 53-55.

Campanini , Massimo, “O Pensamento Político Islâmico Medieval,” inO Islã , pp. 247-86.

------- , “A dialética utoppia—antiutopia no pensamento político islâmico medieval,” inBusca do Conhecimento , pp. 125-44.

D’Ancona , Cristina, “The Topic of the ‘Harmony Between Plato and Aristotle’: Some Examples in Early Arabic Philosophy,” inWissen über Grenzen , pp. 379-405.

El-Bizri , Nader, “The Microcosm/Macrocosm Analogy: A Tentative Encounter Between Graeco-Arabic Philosophy and Phenomenology, inIslamic Philosophy and Occidental Phenomenology , pp. 3-23.

Endress , Gerhard, “The Cycle of Knowledge: Intellectual Traditions and Encyclopaedias of the Rational Sciences in Arabic Islamic Hellenism,” inOrganizing Knowledge , pp. 103-33.

Forcada , Miquel, “Sintesis y contexto de la ciencias de los antiguos en época almohade,” inLos Almohades , II, pp. 1091-1135.

Goodman , Lenn E.,Islamic Humanism . Oxford: Oxford University Press, 2003, xiv-273 pp., ISBN 0-19-513580-6.

Groff , Peter S. with Oliver Leaman,Islamic Philosophy A-Z . Edinburgh: Edinburgh University Press, 2007, xviii-237 pp., ISBN 978-0-7486-2216-0 (hardback); 2089-0 (paper).

Harvey , Steven, “The Place of theDe anima in the Orderly Study of Philosophy,” inIntellect et Imagination , vol. I, pp. 677-88.

Hasse , Dag Nikolaus, “Spontaneous Generation and the Ontology of Forms in Greek, Arabic, and Medieval Latin Sources,” inClassical Arabic Philosophy: Sources , pp. 150-75 [Avicenna & Averroes].

Jolivet , Jean, “Classification des sciences arabes et médiévales,” in hisPerspectives médiévales , pp. 175-94 [reprint 1999].

------- , “L’idée de la sagesse et sa fonction dans la philosophie des IVe et Ve siècles (H.),” in hisPerspectives médiévales , pp. 237-63 [reprint 1991].

Khamenei , Sayyid Mohammed, “’Man’s Creativity/Viceregency’ in Islamic Philosophy and Mysticism,” inIslamic Philosophy and Occidental Phenomenology , pp. 149-60.

Kheirandish , Elaheh, “Organizing Scientific Knowledge: The ‘Mixed’ Sciences in Early Classifications,” inOrganizing Knowledge , pp. 135-54.

Lomba Fuentes , Joaquín, “Razón e imaginación en la estética musulmana medieval,” inIntellect et Imagination , vol. I, pp. 375-414.

López-Farjeat , Luis Xavier, “Las relaciones entre gramática y lógica en el pensamiento árabe del siglo X,”Méthexis , 18 (2005): 119-35.

Lory , Pierre, “A alquimia islâmica: uma ciência do devir humano,” inBusca do Conhecimento , pp. 85-124.

Maróth , Miklós, “Possible Sources ofSir al-asrâr ,” inAuthority, Privacy and Public Order in Islam , ed. by B. Michalak-Pikulska & A. Pikulski (Orientalia Lovaniensia Analecta, 148). Louvain: Peeters, 2006, pp. 71-79.

Murata , Sachiko, “The Creative Transformation in Liu Chih’s ‘Philosophy of Islam’,” inIslamic Philosophy and Occidental Phenomenology , pp. 141-48.

Nasr , Seyyed Hossein,Islamic Philosophy from its Origin to the Present: Philosophy in the Land of Prophecy . Albany, N.Y.: State University of New York Press, 2006, 380 pp., ISBN 0791468003.

Ramón Guerrero , Rafael, “Al-Andalus, vínculo de unión entre dos tiempos y dos espacios,”Caudernos de Pensamiento , 19 (2007): 393-411.

-------, “El intelecto en la tradición gnostica islámica,” inIntellect et Imagination , vol. I, pp. 497-506.

------- , “La idea del ‘hombre perfecto’ en el pensamiento islámico,” inIdade Média: tempo do mundo, tempo dos homens, tempo de Deus , ed. by José Antônio de Camargo Rodrigues de Souza (Porto Alegre: EST Edições, 2006), pp. 347-54.

------- , “La recepción de laFalsafa oriental en al-Andalus,” inAl-Andalus y oriente medio: pasado y presente de una herencia común , ed. by Fátima Roldán Castro (Sevilla: Fundación El Monte, 2006), pp. 99-118.

------- , “¿Docta ignorancia en el neoplatonismo árabea,” inEl problema del conocimiento en Nicolás de Cusa: genealogía y proyección , ed. by Jorge M. Machetta & Claudi D’Amico (Buenos Aires: Biblos, 2005), pp. 67-84.

Rogers , Katherin, “Anselm and His Islamic Contemporaries on Divine Necessity and Eternity,”American Catholic Philosophical Quarterly , 81, 3 (2007): 373-93 [Avicenna, Averroes & al-Ghazâlî].

Rosenthal , Franz,The Concept of Knowledge in Medieval Islam , 2nd ed. with an Intro. by Dimitri Gutas (Brill Classics in Islam, 2). Leiden/Boston: Brill, 2007, xiv-355 pp,, ISBN 978-90-04-15386-8.

Schöck , Cornelia, “Discussions on Conditional Sentences from the Year AH 17/AD 638 to Avicenna (d. AH 428/AD 1037),” inClassical Arabic Philosophy: Sources , pp. 55-73.

Schoeler , Gregor, “Poetischer Syllogismus—bildliche Redeweise—Religion. Vom aristotelischenOrganon zu al-Fârâbî,” inLogik und Theologie , pp. 45-58.

Serrano , Delfina, “¿Por qué llamaron los almohades antropomorfistas a los almorávidesa,” inLos Almohades , II, pp. 815-52.

Stewart , Devin, “The Structure of theFihrist : Ibn al-Nadîm as Historian of Islamic Legal and Theological Schools,”International Journal of Middle East Studies , 39 (2007): 369-87.

Urvoy , Dominique,Histoire de la pensée arabe et islamique . Paris: Seuil, 2006, 686 pp., ISBN 2-02-049041-2.

Van Ess , Josef, “Encyclopaedic Activities in the Islamic World: A Few Questions and No Answers,” inOrganizing Knowledge , pp. 3-19.

Walker , Paul E., “Philosophy of Religion in al-Fârâbî, Ibn Sînâ and Ibn Tufayl,” inReason and Inspiration , pp. 85-101.

Abû Bishr Mattâ

Abû Bishr Mattâ , “Selections fromCommentary on Aristotle’s Physics , II.7-9,” inClassical Arabic Philosophy , pp. 122-28.

Abû al-Barakât al-Baghdâdî

Abdullah , Wan Suhaimi Wan, “Ibn Sînâ and Abû al-Barakât al-Baghdâdî on the Origination of the Soul (hudûth al-nafs ) and the Invalidation of its Transmigration (ibtâl al-tanâsukh ),”Islam & Science , 5,2 (2007): 151-64.

Hasnawi , Ahmad, “Boèce, Averroès et Abû al-Barakât al-Baghdâdî, témoins des écrits de Thémistius sur lesTopiques d’Aristote,”Arabic Sciences and Philosophy , 17 (2007): 203-65.

al-Âmidî

Endress , Gerhard, “Die dreifache Ancilla. Hermeneutik und Logik im Werk des Sayfaddîn al’Âmidî,” inLogik und Theologie , pp. 117-45.

al-‘Âmirî

Feder, Tafel, Mensch. Al-‘Âmirî’s Kitâb al-Fusûl fî l-Ma’âlim al-ilâhîya und die arabische Proklos-Rezeption im 10. Jh. , ed., translation and commentary by Elvira Wakelnig (Islamic Philosophy, Theology and Science. Texts and Studies, LXVII). Leiden/Boston: Brill, 2006, xii-441 pp., ISBN 90-04-15255-5.

Heck , Paul L., “The Crisis of Knowledge in Islam (1): The Case of al-Âmirî,”Philosophy East and West , 56 (2006): 106-35.

Wakelnig , Elvira, “Al-‘Âmirî’s Paraphrase of the ProcleanElements of Theology . A Search for Possible Sources and Parallel Texts,” inThe Libraries , pp. 457-69.

Averroes

Averróis ,Discurso decisivo sobre a harmonia entre religião e a filosofia , transl. with intro. and notes by Catarina Belo. Lisbon: Imprensa Nacional-Casa da Moeda, 2006, ISBN 972-27-1474-0.

Averrois ,L’ensorrament de l’ Ensorrament. Qüestions I & III , transl., preface and notes by Josep Puig Montada. Barcelona: Servei de Publicacions de la Universitat Autònoma de Barcelona, 2003, 269 pp., ISBN 84-490-2386-6.

Averroes , “Comentario mayor al libro Acerca del alma de Aristóteles. Traducción parcial. Averroes’ Long Commentary on Aristotle’s De Anima. A Partial Translation,” by Josep Puig Montada,Anales del Seminario de Historia de la Filosofía , 22 (2005): 65-109 [transl. of III, 1-5, 20 & 36].

Averroes , “Tafsîr del de Anima:sobre el intelecto ,” transl. by Andrés Martínez LorcaEndoxa , n. 17 (2003): 9-61 [transl. of III, 1-5 & 36].

Ibn Rushd , “Selections from theIncoherence of the Incoherence , “First Discussion”;The Decisive Treatise ;Commentary on Metaphysics, Zeta 9; Selections fromLong Commentary On the Soul , Book III; andCommentary on Metaphysics, Delta 7,” inClassical Arabic Philosophy: Anthology , pp. 294-366.

Averroes and the Aristotelian Heritage, ed. by Carmela Baffioni.

Averroes et les averroïsmes , ed. by Jean-Baptiste Brenet.

Aouad , Maroun, “La Critique radicale du témoignage, de la loi positive et du consensus par Averroès,” inAverroes et les averroismes , pp. 161-81.

Baffioni , Carmela, “Further Notes on Averroes’ Embryology and the Question of the “Female Sperm”,” inAverroes and the Aristotelian Heritage , pp. 159-72.

Bayona Aznar , Bernardo, “La incongruencia de la denominación “averroísmo político,” inMaimónides y el pensamiento medieval: VIII centenario de la muerte de Maimónides , ed. by José Luis Cantón Alonso (Cordoba: Servico de Publicaciones de la Universidad de Córdoba, 2007), pp. 329-40.

Belo , Catarina,Chance and Determinism in Avicenna and Averroes (Islamic Philosophy, Theology and Science, Texts and Studies, 69). Leiden/Boston: Brill, 2007, xii-252 pp., ISBN 978-90-04-15587-9.

------- , “Ibn Rushd on God’s Decree and Determination (Al-qadâ’ wa-l-qadar ),”Al-Qantara , 27 (2006): 245-64.

------- , “Averroes on God’s Knowledge of Particulars,”Journal of Islamic Studies , 17 (2006): 177-99.

------- , “O Aristotelismo de Averróis e o problema da emanação,”Philosophica , 26 (2005): 215-26.

Benmakhlouf , Ali, “Al-Fârâbî, Averroès: conversation et démonstration,” inAverroes et les averroïsmes , pp. 151-60.

Bloch , David, “Averroes Latinus on Memory. An Aristotelian Approach,”Cahiers de l’Institut du Moyen-Âge grec et latin (Université de Copenhague) , 77 (2006): 127-46.

Brenet , Jean-Baptiste, “Moi qui pense, moi qui souffre. Le problème de l’identité du composé humain dans la riposte anti-averroïste de Pierre d’Auriole et Grégoire de Rimini,” inGénéalogies du sujet de saint Anselme à Malebranche , ed. by Olivier Boulnois (Histoire de la Philosophie). Paris: Vrin, 2007, pp. 151-69.

------- , “Du phantasme à l’espèce intelligible: la ruine d’Averroès par “l’averroïste” Jean de Jandun,” inIntellect et Imagination , vol. II, pp. 1179-90.

------- , “Théorie de l’intellect et organisation politique chez Dante et Averroès,”Rivista di Filosofia neo-scolastica , 98 (2006): 467-87.

------- , “’…set hominem anima ’. Thomas d’Aquin et la pensée humaine comme acte du composé,”Mélanges de l’Université Saint-Joseph , 59 (2006): 69-96.

Butterworth , Charles E., “Averroes on Law and Political Well-Being,” inAverroes et les averroïsmes , pp. 183-91 and also inEnlightening Revolutions , pp. 23-30..

------- , “Averroes and the Opinions Common to All Philosophical Investigations or What No One Can Ignore,” inAverroes and the Aristotelian Heritage , pp. 11-21 & in Portuguese “Averróis e as opiniões comuns a todas as investigaçoes filosóficas ou o que ninguém pode ignorar,” inBusca do Cohecimento , pp. 179-96.

Caldera , Federica, “La Source inattendue d’un “néo-augustinien”; Averroès dans leCommentaire sur les Sentences de Guillaume de La Mare,” inAverroes et les averroïsmes , pp. 275-97.

Campanini , Massimo, “Averroes’ Hermeneutics of the Qur’ân,” inAverroes et les averroïsmes , pp. 215-29.

------- , “Averooè lettore di Aristotele: un problema politicoa,” inAverroes and the Aristotelian Heritage , pp. 35-47.

Canone , Eugenio, “Giordano Bruno lettore di Averroè,” inAverroes and the Aristotelian Heritage , pp. 211-47.

Canova , Barbara, “Aristote et le Coran dans leKitâb al-Kashf ‘an manâhij al-adilla d’Averroès,” inAverroes et les averroismes , pp. 193-213.

Chahlane , Ahmed, “Averroes, Maimónides y la crisis en la comunidad judía medieval,”Anales del Seminario de Historia de la Filosofía , 22 (2005): 111-23.

------- , “Logique et politique dans les commentaires d’Averroès,” inÉcriture et réécriture , pp. 1-22.

Cosenza , Paolo, “Il ridicolo nelCommento di Averroè allaPoetica di Aristotele,” inAverroes and the Aristotelian Heritage , pp. 149-58.

de Libera , Alain, “Augustin critique d’Averroès. Deux modèles du sujet au Moyen Âge,” inIntellect et Imagination , vol. I: pp. 203-46.

Di Donato , Silvia, “I traduttori di fronte alle citazioni coraniche: errori ed estraneità culturale. Il caso di un trattato di Averroè,” inÉcriture et réécriture , pp. 45-61 [aboutKitâb al-kashf ].

Di Giovanni , Matteo, “Averroes on the Species of Celestial Bodies,” inWissen über Grenzen , pp. 438-64.

Di Martino , Carla, “Ma’ânî/intentiones et sensibilité par accident,” inIntellect et Imagination , vol. I: pp. 507-21.

Ehrig-Eggert , Carl, “Schlüsse aus einer notwendigen und einer assertorischen Prämisse bei Averroes, “Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften , 16 (2004-05), pp. 75-102.

Elamrani-Jamal , Abdelali, “Averroès de l’Épitomé auCommentaire Moyen du De anima , questions de méthode,” inAverroes and the Aristotelian Heritage , pp. 121-36.

Elsakhawi , Nabil, “Quelques réflexions sur le commentaire d’Averroès au livreZây de laMétaphysique d’Aristote,” inÉcriture et réécriture , pp. 89-105.

Freudenthal , Gad, “The Medieval Astrologization of the Aristotelian Cosmos: From Alexander of Aphrodisias to Averroes,”Mélanges de l’Université Saint-Joseph , 59 (2006): 29-68.

Gensler , Mark, “Averroes’ Influence in Walter Burley’s Commentary onDe generatione et corruptione ,” inWissen über Grenzen , pp. 641-52.

Geoffroy , Marc, “Averroès sur l’intellect comme cause agente et cause formelle, et la question de la ‘jonction’-I,” inAverroes et les averroïsmes , pp. 77-110.

------- , “’Passio’, ‘transmutatio’, ‘receptio’: Averroès sur l’analogie de l’intellect et du sens dans le(s) commentaire(s) auDe anima d’Aristote,” inÉcriture et réécriture , pp. 137-84.

------- , “À propos de l’almohadisme d’Averroès: l’anthropomorphisme (tadjsîm ) dans la seconde version duKitâb al-Kashf ‘an manâhidj al-adilla ,” inLos Almohades , II, pp. 853-94.

Glasner , Ruth, “The Evolution of the Introduction in Averroes’ Commentaries: A Preliminary Study,” inAverroes et les averroïsmes , pp. 141-50.

------- , “Textual Criticism in Hebrew Supercommentaries on Aristotle,” inÉcriture et réécriture , pp. 185-94.

Harvey , Steven, “The Nature and Importance of Averroes’Middle Commentary on the Ethics and the Extent of its Influence on Medieval Jewish Thought,” inAverroes et les averroïsmes , pp. 257-73.

Harvey , Steven &Manekin , Charles H., “The CuriousSegullat Melakhim by Abraham Avigdor,” inÉcriture et réécriture , pp. 215-52.

Hasnawi , Ahmad, “Boèce, Averroès et Abû al-Barakât al-Baghdâdî, témoins des écrits de Thémistius sur lesTopiques d’Aristote,”Arabic Sciences and Philosophy , 17 (2007): 203-65.

------- , “La structure ducorpus logique dans l’Abrégé de logique d’Averroès,” inAverroes and the Aristotelian Heritage , pp. 51-62.

Hasse , Dag Nikolaus, “Averroica secta : Notes on the Formation of Averroist Movements in Fourteenth-Century Bologna and Renaissance Italy,” inAverroes et les averroïsmes , pp. 307-31.

Hayoun , Maurice-Ruben, “La constitution du corpus hébraïque d’Averroès,” ch. 4 of hisLa Philosophie juive (Paris: Armand Colin, 2004), pp. 181-211.

Hissette , Roland, “Trois cas d’émissions doubles dans les éditions humanistes de l’Aristoteles Latinus avec commentaires d’Averroès,” inÉcriture et réécriture , pp. 263-74.

-------, “Note sur deux éditions latines d’Aristote avec commentaires d’Averroès par Agostino Nifo et Marcantonio Zimara,”Bulletin de Philosophie médiévale , 45 (2003): 189-204.

Hugonnard-Roche , Henri, “Remarques sur les commentaires d’Averroès à laPhysique et auDe caelo d’Aristote,” inAverroes and the Aristotelian Heritage , pp. 103-19.

Ivry , Alfred L., “Conjunction in and of Maimonides and Averroes,” inAverroes et les averroïsmes , pp. 231-47.

------- , “Triangulating the Imagination: Avicenna, Maimonides and Averroes,” inIntellect et Imagination , vol. I: pp. 667-76.

Jolivet , Jean, “Averroès et le décentrement du sujet,” in hisPerspectives médiévales , pp. 229-34 [reprint 1991].

Kraemer , Joel L., “Averroes, Dante and the Dawn of European Englightenment, inEnlgihtening Revolutions , pp. 57-73.

Kukkonen , Taneli, “The Impossible, in sofar as it is possible’: Ibn Rushd and Jean Buridan in Logic and Natural Theologie,” inLogik und Theologie , pp. 447-67.

Kuksewicz , Zdzislaw, “La Découverte d’une école averroïste inconnue: Erfurt,” inAverroes et les averroïsmes , pp. 299-306.

Leaman , Oliver, “How Aristotelian is Averroes as a Commentator on Aristotlea,” inAverroes and the Aristotelian Heritage , pp. 23-33.

Lelli , Giovanna, “Il Commento medio di Averroè allaPoetica aristotelica. Elementi di poetica medievale comparata arbo-islamica e latino-cristiana,” inAverroes and the Aristotelian Heritage , pp. 175-88.

Maróth , Miklós, “Averroes on the Method of Research,” in Averroes and the Aristotelian Heritage , pp. 63-71.

Martinez Lorca , Andrés, “Averroes, lector delPeri Psykhês aristotélico,” inAverroes and the Aristotelian Heritage , pp. 137-48.

Martini Bonadeo , Cecilia, “Averroes on the Causality of the First Principle: A Model in ReadingMetaphysics Lambda 7, 1072b 4-16,” inWissen über Grenzen , pp. 425-37.

Mazzola Verza , Tadeu, “Sobre a pré-eternidade do mundo noTahâfut al-Tahâfut de Averróis. Discussão I, primera prova,” inBusca do Cohecimento , pp. 197-264.

Mesbahi , Mohamed, “La visión filosófica del mundo en Averroes,”Anales del Seminario de Historia de la Filosofía , 23 (2006): 99-111.

Puig Montada , Josep, “Averróis,” inO Islã , pp. 455-516.

------- , “Averroes on the Cognitive Process,” inIntellect et Imagination , vol. I: pp. 583-94.

Quesne , Philippe, “Dieu poètea Le philosophe, le Coran et les poètes chez Averroès,”Philosophie , n. 93 (March 2007): 55-75.

Roccaro , Giuseppe, “Il concetto di essenza nelTafsîr di Averroè aMetafisica Z 4 di Aristotele. Essenza e per sé,” inAverroes and the Aristotelian Heritage , pp. 73-102.

Serrano Ruano , Delfina, “Why Did the Scholars of al-Andalus Distrust al-Ghazâlîa Ibn Rushd al-Jadd’sFatwâ onAwliyâ’ Allâh ,”Der Islam , 83 (2006): 137-56.

Stroumsa , Sarah, “Philosophes almohadesa Averroès, Maïmonide et l’idéologie almohade,” inLos Almohades , II, pp. 1137-62.

Sirat , Colette, “Les Citations du Grand Commentaire d’Averroès auDe anima d’Aristote dans lesCroyances des philosophes de Shem-Tov Ibn Falaquera,” inAverroes et les averroïsmes , pp. 249-55.

Taylor , Richard C., “Intelligibles in Act in Averroes,” inAverroes et les averroïsmes , pp. 111-40.

------- , “Averroes: God and the Noble Lie,” inLaudemus viros gloriosos. Essays in Honor of Armand Maurer, CSB , ed. by R. E. Houser (Notre Dame, IN: University of Notre Dame Press, 2007), pp. 38-59.

Twetten , David, “Averroes’ Prime Mover Argument,” inAverroes et les averroïsmes , pp. 9-75.

Urvoy , Dominique, “Les vues d’Averroès sur la monnaie comme intermédiaire entre celles d’Aristote et celles des Averroïstes latins,” inAverroes and the Aristotelian Heritage , pp. 201-09.

Wirmer , David, “Le Grand Commentaire d’Averroès auDe anima et ses lecteurs juifs. A Review of Sirat, C. & Geoffroy, M.,L’original arabe du Grand Commentaire d’Averroès au De anima d’Aristote. Prémices de l’édition (Paris: 2005),”Arabic Sciences and Philosophy , 17 (2007): 135-58.

Zahlten , Johannes, “Disputation mit Averroes oder Unterwefung desKommentators . Zu seinem Bild in der Malerei des Mittelalters und der Renaissance,” inWissen über Grenzen , pp. 717-44.

Zonta , Mauro, “A Case of “Author’s Variant Reading” and the Textual History of Averroes’Middle Commentary on Aristotle’sMetaphysics ,” inÉcriture et réécriture , pp. 465-83.

------- , “IlCommento medio di Averroè allaMetafisica nella tradizione ebraica: alcuni problemi testuali,” inAverroes and the Aristotelian Heritage , pp. 189-99.

Avicenna

Avicenne ,Réfutation de l’astrologie , Arabic ed., transl., and notes by Yahya Michot & Foreword by Élisabeth Teissier (Sagesses musulmanes, 5). Beirut: Albouraq, 2006, xlv-96+269 pp., ISBN 2-84161-304-6.

Avicenna Latinus . Liber primus naturalium, tractatus secundus, De motu et consimilibus , ed. by S. Van Riet †, J. Janssens, & A. Allard with a doctrinal intro. by G. Verbeke. Bruxelles: Académie Royale de Belgique, 2006, 4-90*+145-376 pp., ISBN 10-2-8031-0231-5 or 13-978-2-8031-0231-5.

Ibn Sînâ , “The Cure , “Book of Demonstration,” I.9;The Cure , “Book of Demonstration,” III.5;The Cure , “Physics,” I.2; Selections on Atomism fromThe Cure , “Physics”; Selections on “Inclination” (mayl ) and Projectile Motion; Selections on Psychology fromThe Cure , “The Soul”;The Salvation , “Metaphysics,” I.12;The Salvation , “Metaphysics,” II.1-5;The Salvation , “Metaphysics,” II.12-13;The Salvation , “Metaphysics,” II.18-19;The Cure , “Metaphysics,” IV.2;On Governance ,” inClassical Arabic Philosophy: Anthology , pp. 146-237.

Ibn Sînâ-al-Bîrûnî Correspondence , VII & VIII, transl. by Rafik Berjak & Muzaffar Iqbal,Islam & Science , 4,2 (2006): 165-72 and 5,1 (2007): 53-60.

Abdullah , Wan Suhaimi Wan, “Ibn Sînâ and Abû al-Barakât al-Baghdâdî on the Origination of the Soul (hudûth al-nafs ) and the Invalidation of its Transmigration (ibtal al-tanâsukh ),”Islam & Science , 5,2 (2007): 151-64.

Anwar , Etin, “Ibn Sînâ and Meister Eckhart on Being,” inReason and Inspiration , pp. 340-52.

Attie Filho , Miguel, “O intelecto noKitâb al-nafs de Ibn Sina,” inIntellect et Imagination , vol. I: pp. 523-32.

Banchetti-Robino , Marina Paola, “The Microcosm/Macrocosm Analogy in Ibn Sînâ and Husserl,” inIslamic Philosophy and Occidental Phenomenology , pp. 25-39.

------- , “Ibn Sînâ and Husserl on Intention and Intentionality,”Philosophy East & West , 54 (2004): 71-82.

Belo , Catarina,Chance and Determinism in Avicenna and Averroes (Islamic Philosophy, Theology and Science, Texts and Studies, 69). Leiden/Boston: Brill, 2007, xii-252 pp., ISBN 978-90-04-15587-9.

Bertolacci , Amos,The Reception of Aristotle’s Metaphysicsin Avicenna’s Kitâb al-Shifâ’: A Millestone of Western Metaphysical Thought (Islamic Philosophy, Theology and Science. Texts and Studies, 63). Leiden/Boston: Brill, 2006, xviii-675 pp., ISBN 90-04-14899-X.

Crisciani , Chiara, “Aristotele, Avicenna e Meteore nellaPretiosa Margarita di Pietro Bono,” inAristoteles Chemicus , pp. 165-82.

de Souza Pereira , Rosalie Helena, “A concepção de Profecia em Avicena (Ibn Sînâ),” inO Islã , pp. 329-78.

-------- , “A Arte Médica de Avicena e a teoria Hippocrática dos Humores,” inO Islã , pp. 379-410.

Di Martino , Carla, “Ma’ânî/intentiones et sensibilité par accident,” inImagination et Intellect , vol. I: pp. 507-21.

El-Bizri , Nader, “Being and Necessity: A Phenomenological Investigation of Avicenna’s Metaphysics and Cosmology,” inIslamic Philosophy and Occidental Phenomenology , pp. 243-61.

Endress , Gerhard, “Reading Avicenna in theMadrasa . Intellectual Genealogies and Chains of Transmission of Philosophy and the Sciences in the Islamic East,” inArabic Theology, Arabic Philosophy , pp. 371-422.

Griffel , Frank, “The Introduction of Avicennian Psychology into Muslim Theological Discourse: The Case of al-Ghazâlî (d. 1111),” inIntellect et Imagination , vol. I, pp. 571-82.

Gutas , Dimitri, “The Logic of Theology (kalâm ) in Avicenna,” inLogik und Theologie , pp. 59-72.

Hasnawi , Ahmad, “Avicenne et le livre IV desMétéorologiques d’Aristote,” inAristoteles Chemicus , pp. 133-43.

Gutas , Dimitri, “Imagination and Transcendental Knowledge in Avicenna,” inArabic Theology, Arabic Philosophy , pp. 337-54.

------- , “Intellect without Limits: The Absence of Mysticism in Avicenna,” inIntellect et Imagination , vol. I: pp. 351-72.

Hall , Robert E., “TheWahm in Ibn Sina’s Psychology,” inIntellect et Imagination , vol. I: pp. 533-49.

Houser , R. E., “The Real Distinction and the Principles of Metaphysics: Avicenna and Aquinas,” inLaudemus viros gloriosos. Essays in Honor of Armand Maurer , ed. by R.E. Houser (Notre Dame, IN: University of Notre Dame Press, 2007), pp. 75-108.

Ivry , Alfred L., “Triangulating the Imagination: Avicenna, Maimonides and Averroes,” inIntellect et Imagination , vol. I: pp. 667-76.

Janssens , Jules L., “The Reception of Avicenna’s Physics in the Latin Middle Ages,” inO Ye Gentlemen: Arabic Studies on Science and Literary Culture in Honour of Remke Kruk , ed. by Arnoud Vrolijk & Jan P. Hogendijk. Leiden/Boston; Brill, 2007, pp. 55-64.

------- , “The Notions ofWâhib al-suwar (Giver of Forms) andWâhib al-‘aql (Bestower of Intelligence) in Ibn Sînâ,” inIntellect et Imagination , vol. I, pp. 551-62.

------- , “Avicenne,” inLe vocabulaire des philosophes , ed. by Jean-Pierre Zarader,Suppléments I, vol. V (Paris: Ellipses, 2006), pp. 14-64.

Jolivet , Jean, “Al-Shahrastânî critique d’Avicenne dansLa lutte contre les philosophes (quelques aspects),” in hisPerspectives médiévales , pp. 195-208 [reprint 2000].

------- , “La cosmologie anti-avicennienne d’al-Shahrastânî d’aprèsLa lutte contre les philosophes (Musâra’at al-falâsifa ),” in hisPerspectives médiévales , pp. 209-16 [reprint 1997].

------- , “Le vocabulaire de l’être et de la création dans laPhilosophia prima de l’Avicenna Latinus ,” in hisPerspectives médiévales , pp. 217-27 [reprint 2000].

------- , “La répartition des causes chez Aristote et Avicenne: le sens d’un déplacement,” in hisPerspectives médiévales , pp. 289-305 [reprint 1991].

Madelung , Wilferd, “Abû l-Husayn al-Basrî’s Proof for the Existence of God,” inArabic Theology, Arabic Philosophy , pp. 273-80 [compared to Avicenna’s proof].

------- , “An Ismaili Interpretation of Ibn Sînâ’sQasîdat al-Nafs ,” inReason and Inspiration , pp. 157-68.

Mandosio , Jean-Marc &Di Martino , Carla, “LaMétéorologie d’Avicenne (Kitâb al-Shifâ’ V) et sa diffusion dans le monde latin,” inWissen über Grenzen , pp. 406-24.

Marcotte , Roxanne D., “L’Aperception de soi chez Shihâb al-Dîn al-Suhrawardî et l’héritage avicennien,”Laval théologique et philosophique , 62 (2006): 529-51.

Marmura , Michael E. Marmura, “Avicenna’s Critique of Platonists in Book VII, Chapter 2 of theMetaphysics of hisHealing ,” inArabic Theology, Arabic Philosophy , pp. 355-69.

Mayer , Toby, “Avicenna against Time Beginning: The Debate between the Commentators on theIshârât ,” inClassical Arabic Philosophy: Sources , pp. 125-49.

McGinnis , Jon, “Making Abstraction Less Abstract: The Logical, Psychological, and Metaphysical Dimensions of Avicenna’s Theory of Abstraction,”Proceedings of the American Catholic Philosophical Association , 80 (2006): 169-83.

------- , “Avoiding the Void: Avicenna on the Impossibility of Circular Motion in a Void,” inClassical Arabic Philosophy: Sources , pp. 74-89.

Michot , Yahya, “Al-Nukat wa-l-fawâ’id: An Important Summa of Avicennian Falsafa,” in Classical Arabic Philosophy: Sources, pp. 90-124.

Pereira , Michela, “ Prima materia . Echi aristotelici e avicenniani nel Testamentum pseudolulliano ,” inAristoteles Chemicus , pp. 145-64.

Podkonski , Robert, “Al-Ghazâlî’sMetaphysics as a Source of Anti-atomistic Proofs in John Duns Scotus’s Sentences Commentary,” inWissen über Grenzen , pp. 612-25.

Porro , Pasquale, “Duns Scot et le point de rupture avec Avicenne,” inDuns Scot à Paris, 1302-2002. Actes du colloque de Paris, 2-4 septembre 2002 , ed. by Olivier Boulnois, Elizabeth Karger, Jean-Luc Solère & Gérard Sondag (Fédération Internationale des Instituts d’Études Médiévales, Textes et Études du Moyen Âge, 26). Turnhout: Brepols, 2004, pp. 195-218.

Segovia , Carlos A., “Del entendimiento al Ángel: en torno al lugar de la gnosis aviceniana,” inIntellect et Imagination , vol. I, pp. 563-69.

Schöck , Cornelia, “Discussions on Conditional Sentences from the Year AH 17/AD 638 to Avicenna (d. AH 428/AD 1037),” inClassical Arabic Philosophy: Sources , pp. 55-73.

Sebti , Meryem, “L’Analogie de la lumière dans la noétique d’Avicenne,”Archives d’Histoire Doctrinale et Littéraire du Moyen Âge , 73 (2006): 7-28.

Sondag , Gérard, “La réception de laMétaphysique d’Avicenne par Duns Scot,” inWissen über Grenzen , pp. 591-611.

------- , “La réception d’Avicenne (Ibn Sina) chez Duns Scot,”Veritas (Porto Alegre), 29 (2004): 529-43.

Storck , Alfredo Carlos, “A Divisão das ciências segundo Avicena: texto e notas,” inBusca do Cohecimento , pp. 265-88.

Street , Tony, “Fakhraddîn ar-Râzî’s Critique of Avicennan Logic,” inLogik und Theologie , pp. 99-116.

Uscatescu-Barrón , Jorge, “Zur Bestimmung des Guten als Ungeteilheit von Akt und Potenz bei Avicenna und ihrer Rezeption in der christlichen Scholastik des Hochmittelalters,”Salzburger Jahrbuch für Philosophie , 51 (2006): 29-63.

Wippel , John F., “The Latin Avicenna as a Source for Thomas Aquinas’ Metaphysics,” inMetaphysical Themes in Thomas Aquinas II (Studies in Philosophy and the History of Philosophy, 47). Washington, D.C.: The Catholic University of America Press, 2007, pp. 31-64 [a revised and updated version of the article published inFZPT in 1990].

Wright , Owen, “Die melodischen Modi bei Ibn Sînâ und die Entwicklung der Modalpraxis von Ibn al-Munadjdjim bis zu Safî al-Dîn al-Urmawî,”Zeitschrift für Geschichte der Arabisch-islamischen Wissenschaften , 16 (2004/05): 224-308 [on music].

al-Baghdâdî (‘Abd al-Latîf)

El-Bizri , Nader, “In Defence of the Sovereignty of Philosophy: Al-Baghdâdî’s Critique of Ibn al-Haytham’s Geometrisation of Place,”Arabic Sciences and Philosophy , 17 (2007): 57-80.

al-Fârâbî

al-Fârâbî , “The Eisagoge, The Introduction; Selections from Book of Demonstration; On the Intellect; The Aims of Aristotle’s Metaphysics; The Principles of Existing Things [First Part]; and Directing Attention to the Way of Happiness,” in Classical Arabic Philosoph: Anthology, pp. 54-120.

Baffioni , Carmela, “Contrariety and Similarity in God according to al-Fârâbî and al-Kirmânî: A Comparison,” inClassical Arabic Philosophy: Sources , pp. 1-20.

Benmakhlouf , Ali, “Al-Fârâbî, Averroès: conversation et démonstration,” inAverroes et les averroïsmes , pp. 151-60.

Butterworth , Charles, “Alfarabi’s Plato: A Tale of Two Cities,” inThe Political Identity of the West: Platonism in the Dialogue of Cultures , ed. by Marcel van Ackeren & Orrin Finn Summerell (Frankfurt: Peter Lang, 2007), pp. 55-76.

------- , “Farabi, al- (Alfarabius or Avennasar),” inThe Encyclopedia of Medieval Islamic Civilization , vol. I, ed. by Josef W. Meri et al. (London: Routledge, 2006), pp. 247-48.

Chase , Michael, “Did Porphyry Write a Commentary on Aristotle’sPosterior Analytics a Albertus Magnus, al-Fârâbî, and Porphyry onper se Predication,” inClassical Arabic Philosophy: Sources , pp. 21-38.

Druart , Thérèse-Anne, “One Divine and Human Language or Many Human Languages,”Journal of Religion & Society , 9 (2007): 1-13.

Galston , Miriam, “The Moral Status of Teaching and Writing,” inEnlightening Revolutions , pp. 3-21.

Guidi , Angela, “L’Obscurité intentionnelle du philosophe: thèmes néoplatoniciens et farabiens chez Maïmonide,”Revue des Études Juives , 166 (2007): 129-45.

Parens , Joshua, “Prudence, Imagination, and Determination of Law in Alfarabi and Maimonides,” inEnlightening Revolutions , pp. 31-55.

Pironet , Fabienne, “L’importance duTraité de l’harmonie d’al-Fârâbî: ses visées politiques,” inReason and Inspiration , pp. 71-84.

Ramón Guerrero , Rafael, “Al-Fârâbî: O Filósofo e Felicidade,” inO Islã , pp. 287-327.

------- , “Neoplatonismo árabe. Al-Farabi y su lectura de Aristóteles,” inAnais do i encontro nacional de estudios neoplatônicos. Ontologia e Libertade (Aracaju-SE: CEAV-Editora UFS, 2006): 26-44.

------- , “De nuevo sobre al-Fârâbî y Maimónides. Nota sobre los ocho capítulos o ética de Maimónides,”Revista Española de Filosofía Medieval , 12 (2005): 43-47.

Schoeler , Gregor, “Poetischer Syllogismus—bildliche Redeweise—Religion. Vom aristotelischenOrganon zu al-Fârâbî,” inLogik und Theologie , pp. 45-58.

Sweeney , Michael J., “Philosophy andJihâd : al-Fârâbî on Compulsion to Happiness,”The Review of Metaphysics , 60,3 (March 2007): 543-72.

Taylor , Richard C., “Abstraction in al-Fârâbî,”Proceedings of the American Catholic Philosophical Association , 80 (2006): 151-68.

Türker , Sadik, “The Arabico-Islamic Background of al-Fârâbî’s Logic,”History and Philosophy of Logic , 28,3 (2007): 183-255.

Ibn al-Tayyib

Rashed , Marwan, “Lesmarginalia d’Aréthas, Ibn al-Tayyib et les dernières gloses alexandrines de l’Organon ,” inL’Héritage aristotélien , pp. 327-43 [reprint 2004].

Ibn Bâjjah (Avempace)

Ibn Bâyya (Avempace) ,Carta del Adiós [Risâlat al-wadâ’] y otros tratados filosóficos , transl. and notes by Joaquín Lomba (Al-Andalus, Textos y Studios). Madrid: Trotta, 2006, 142 pp., ISBN 84-8164-791-8.

Ibn Bâjja , “Selections from Commentary on Aristotle’s Physics; Conjunction of the Intellect with Man,” in Classical Arabic Philosophy: Anthology, pp. 266-83.

Lomba Fuentes , Joaquín, “Avempace (Ibn Bâjjah), Primeiro Comentador de Aristóteles no Ocidente,” inO Islã , pp. 411-54.

Wirmer , David, “Avempace—ratio de quidditate . Thomas Aquinas’ Critique of an Argument for the Natural Knowability of Separate Substances,” inWissen über Grenzen , pp. 569-90.

Ibn Kammûna

Langermann , Y. Tzvi, “Ibn Kammûna at Aleppo,”Journal of the Royal Asiatic Society , 17 (2007): 1-19.

Pourjavady , Reza &Schmidtke , Sabine,A Jewish Philosopher of Baghdad: ‘Izz al-Dawla Ibn Kammûna (d. 683/1284) and His Writings (Islamic Philosophy, Theology and Science. Texts and Studies, LXV). Leiden/Boston: Brill, 2006, xii-274 pp., ISBN 90-04-15139-7.

Ibn Khaldûn

Studies on Ibn Khaldûn , ed. by Massimo Campanini.

Abdalla , Mohamad, “Ibn Khaldûn on the Fate of Islamic Science after the 11th Century,”Islam & Science , 5,1 (2007): 61-70.

Ahmad , Zaid, “Ibn Khaldûn’s Approach in Civilisational Studies,” inStudies on Ibn Khaldûn , pp. 101-22.

Campanini , Massimo, “Ibn Khaldûn: laMuqaddima , la storia, la civiltà, il potere,” inStudies on Ibn Khaldûn , pp. 9-48.

Cheddadi , Abdesselam,Actualité d’Ibn Khaldûn. Conférences et entretiens . Témara: Maison des Arts, des Sciences et des Lettres, 2006, 245 pp., ISBN 9954-8607-2-X.

------- , “L’Encyclopédisme dans l’historiographie: réflexions sur le cas d’Ibn Khadûn,” inOrganizing Knowledge , pp. 187-98.

Francesca , Ersilia, “Ibn Khaldûn e “la Richezza delle Nazioni.” Lo sviluppo economico secondo laMuqaddima ,” inStudies on Ibn Khaldûn , pp. 75-99.

Forte , Francesca, “Per una nuova storiografia khaduniana,” inStudies on Ibn Khadûn , pp. 181-99.

Hanafî , Hasan, “TheMuqaddima of Ibn Khaldûn: A Contemporary reading,” inStudies on Ibn Khaldûn , pp. 49-73.

Horrut , Claude,Ibn Khaldûn, un islam des “Lumières”a (Théorie Politique). Bruxelles: Éditions Complexe, 2006, 227 pp., ISBN 2-87027-998-1.

Martinez-Gros , Gabriel,Ibn Khaldûn et les sept vies de l’Islam (Sindbad). Arles: Actes Sud, 2006, 368 pp., ISBN 2-7427-6114-4.

Mzoughi , Mohamed, “Ibn Khaldûn and Philosophy: A Critical Approach,” inStudies on Ibn Khaldûn , pp. 145-79.

Pomian , Krzysztof,Ibn Khaldûn au prisme de l’Occident (Bibliothèque des histoires). Paris: Gallimard, NRF, 2006, 234 pp., ISBN 2-07-078159-3.

Turroni , Giuliana, “Ibn Khaldûn: penseur classique de l’islam laïc,” inStudies on Ibn Khaldûn , pp. 123-44.

Ibn Masarra

Ramón Guerrero , Rafael, “Presentación de un texto de Ibn Masarra de Córdoba: SuEpístola de la reflexión (Risâlat al-I’tibâr) ,” inMaimónides y el pensamiento medieval. VIII Centenario de la muerte de Maimónides , ed. by José Luis Cantón Alonso (Cordoba: Universidad Córdoba, 2007), pp. 415-30.

Ibn Sab’în

Akasoy , Anna Ayse, “Ibn Sab’în, Maimónides y la emigración andalusí,” inMaimónides y el pensamiento medieval. VIII Centenario de la muerte de Maimónides , ed. by José Luis Cantón Alonso (Cordoba: Universidad Córdoba, 2007), pp. 113-20.

------- ,Philosophie und Mystik in der späten Almohadenzeit: Die Sizilianischen Fragendes Ibn Sab’în (Islamic Philosophy, Theology and Science. Texts and Studies, LIX). Leiden/Boston: Brill, 2006, xxviii-605 pp., ISBN 90-04-14522-2.

Ibn Tufayl

Ibn Tufayl , “Selections from Hayy ibn Yaqzân,” in Classical Arabic Philosophy: Anthology, pp. 284-93.

Butterworth , Charles, “Ibn Tufayl,” inthe Encylopedia of Medieval Islamic Civilization , vol. I, ed. by Josef W. Meri et al. (London: Routledge, 2006), pp. 372-73.

Puig Montada , Josep, “Ibn Tufayl, a aventura da humanidade,” inBusca do Cohecimento , pp. 145-77.

Ibn Tumlûs

Le Livre de la Rhétorique du philosophe et médecin Ibn Tumlûs (Alhagiag bin Thalmus) , intro., critical ed., transl., and notes by Maroun Aouad. (Textes et traditions, 13). Paris: Vrin, 2006, cxxix-101+177 pp., ISBN 2-7116-1916-8.

Ikhwân as-Safâ’

Arfa , Mokdad, “The Brethern of Purity (Ikhwân al-Safâ’ ) and their Philosophical Treatises (Rasâ’il ),” inOrganizing Knowledge , pp. 155-68.

Baffioni , Carmela, “Echi diMeteorologica IV nell’ Enciclopedia dei Fratelli della Purità,” inAristoteles Chemicus , pp. 113-31.

------- , “History, Language and Ideology in the Ikhwân al-Safâ’ View of the Imâmate,” inAuthority, Privacy and Public Order in Islam , ed. by B. Michalak-Pikulska & A. Pikulski (Orientalia Lovaniensia Analecta, 148). Louvain: Peeters, 2006, pp. 17-28.

al-Jahiz

Montgomery , James E., “Al-Djahiz and Hellenizing Philosophy,” inThe Libraries , pp. 443-56.

Kâshânî

Chittick , William C., “The Pertinence of Islamic Cosmology: Reflections on the Philosophy of Afdal al-Dîn Kâshânî,” inReason and Inspiration , pp. 274-83.

al-Kindî

La polémica trinitaria entre Yahya ibn ‘Adî y al-Kindî , transl. with an intro. by Santiago Escobar Gómez & Juan Carlos González López, Anales del Seminario de Historia de la Filosofía, 23 (2006): 75-97.

al-Kindî , “The Explanation of the Proximate Efficient Cause for Generation and Corruption; On the Intellect; On Divine Unity and the Finitude of the World’s Body; The One True and Complete Agent and the Incomplete Metaphorical “Agent”; and On the Means of Dispelling Sorrows,” in Classical Arabic Philosophy: Anthology, pp. 1-35.

Adamson , Peter,Al-Kindî (Great Medieval Thinkers). Oxford: Oxford University Press, 2007, xiv-272 pp., ISBN 0-19-518142-5.

------- , “The Kindian Tradition. The Structure of Philosophy in Arabic Neoplatonism,” inThe Libraries , pp. 351-70.

Akasoy , Anna Ayse, “Die Lateinischen Übersetzungen derRisâla fî ‘l-‘aql al-Kindîs,” inIntellect et Imagination , vol. I: pp. 689-701.

Endress , Gerhard, “Building the Library of Arabic Philosophy. Platonism and Aristotelianism in the Sources of al-Kindî,” inThe Libraries , pp. 319-50.

Jolivet , Jean, “Al-Kindî, vues sur le temps,” in hisPerspectives médiévales , pp. 265-80 [reprint 1993].

------- , “La topographie du salut d’après leDiscours sur l’âme d’al-Kindî,” in hisPerspectives médiévales , pp. 281-88 [reprint 1996].

Ramón Guerrero , Rafael, “Conceitos de filosofia no pensamento de Al-Kindî,” inBusca do Cohecimento , pp. 63-84.

Wright , O., “Al-Kindî’s Braid,”Bulletin of the School of Oriental and African Studies , 69 (2006): 1-32 [on music].

al-Kirmânî

Baffioni , Carmela, “Contrariety and Similarity in God according to al-Fârâbî and al-Kirmânî: A Comparison,” inClassical Arabic Philosophy: Sources , pp. 1-20.

Hunzai , Faquîr Muhammad, “The Concept of Knowledge According to al-Kirmânî (d. after 411/1021),” inReason and Inspiration , pp. 127-41.

Miskawayh

Adamson , Peter, “Miskawayh’s Psychology,” inClassical Arabic Philosophy: Sources , pp. 39-54.

Mullâ Sadrâ

Amir-Moezzi , Mohammad Ali, “’Le combattant duta’wîl’ . Un poème de Mollâ Sadrâ sur ‘Alî (Aspects de l’imamologie duodécimane, IX),” inReason and Inspiration , pp. 432-54.

A’wani , Gholam-Reza, “The Sadrean Theory of the World of Divine Command,” inIslamic Philosophy and Occidental Phenomenology , pp. 161-69.

Fernandes , Edrisi, “Mullâ Sadrâ,” inO Islã , pp. 565-92.

Kalin , Ibrahim, “Mullâ Sadrâ on Theodicy and the Best of All Possible Worlds,”Journal of Islamic Studies , 18,2 (2007): 183-201.

Kamal , Muhammad,Mulla Sadra’s Transcendent Philosophy . Aldershot: Ashgate, 2006, ii-136 pp., ISBN 0-7546-5271-8.

Rustom , Mohammed, “Eschatology, Psychology, and Imagination in Mullâ Sadrâ Shîrâzî’s Commentary on theHadîth of Awakening,”Islam & Science , 5,1 (2007): 9-22.

Qummî

Rizvi , Sajjad, “(Neo)Platonism Revived in the Light of the Imams: Qâdî Sa’îd Qummî (d. AH 1107/AD 1696) and His Reception of theTheologia Aristotelis ,” inClassical Arabic Philosophy: Sources , pp. 176-207.

al-Râzî

ar-Râzî , “The Philosopher’s Way of Life; On the Five Eternals; and Selections from Doubts about Galen,” in Classical Arabic Philosophy: Anthology, pp. 36-53.

Druart , Thérèse-Anne, “Al-Râzî,” inMedieval Science, Technology, and Medicine: An Encyclopedia , ed. by Thomas Glick, Steven J. Livesay & Faith Wallis. New York, N.Y.: Routledge, 2005, pp. 434-36.

al-Shahrastânî

Jolivet , Jean, “Al-Shahrastânî critique d’Avicenne dansLa lutte contre les philosophes (quelques aspects),” in hisPerspectives médiévales , pp. 195-208 [reprint 2000].

------- , “La cosmologie anti-avicennienne d’al-Shahrastânî d’aprèsLa lutte contre les philosophes (Musâra’at al-falâsifa ),” in hisPerspectives médiévales , pp. 209-16 [reprint 1997].

Sajan , Mohammad Azizan, “Al-Shahrastânî on the People of a Dubious Book (Ahl Shubhat Kitâb ): A Study of hisal-Milal wa al-Nihal ,”Hamdard Islamicus , 30,2 (2007): 43-48.

Steigerwald , Diana, “Al-Sharastânî’s Contribution to Medieval Islamic Thought,” inReason and Inspiration , pp. 262-73.

al-Sijistânî

as-Sijistânî , “Selection from On the Proper Perfection of the Human Species,” in Classical Arabic Philosophy: Anthology, pp. 139-45.

al-Suhrawardî

as-Suhrawardî , “Selections from The Philosophy of Illumination,” in Classical Arabic Philosophy: Anthology, pp. 367-79.

Dinani , Golamhosein Ebrahimi, “The World of Imagination,” inIslamic Philosophy and Occidental Pehnomenology , pp. 177-82.

Fernandes , Edrisi, “Shihâb al-Dîn Suhrawardîal-Matqûl ,” inO Islã , pp. 517-64.

Khalilov , Salahaddin, “Al-Suhrawardi’s Doctrine and Phenomenology,” inIslamic Philosophy and Occidental Phenomenology , pp. 263-76.

Marcotte , Roxanne D., “L’Aperception de soi chez Shihâb al-Dîn al-Suhrawardî et l’héritage avicennien,”Laval théologique et philosophique , 62 (2005): 529-51.

------- , “Reason (‘aql ) and Direct Intuition (mushâhada ) in the Works of Shihâb al-Dîn al-Suhrwardî (d. 587/1191),” inReason and Inspiration , pp. 221-34.

Walbridge , John, “Al-Suhrawardî on Body as Extension: An Alternative to Hylomorphism from Plato to Leibniz,” inReason and Inspiration , pp. 235-47.

al-Suyûtî

Ali , Mufti, “Jalâl al-Dîn al-Suyûtî Against Logic and Kalâm. Analysis and Significance ofSawn al-mantiq wa’l-kalâm ‘an fannay al-mantiq wa’l-kalâm ,”Hamdard Islamicus , 28,2 (2005): 23-44.

Yahyâ ibn ‘Adî

La polémica trinitaria entre Yahya ibn ‘Adî y al-Kindî , transl. with an intro. by Santiago Escobar Gómez & Juan Carlos González López, Anales del Seminario de Historia de la Filosofía, 23 (2006): 75-97.

Yahyâ ibn ‘Adî , “Selection from Establishing the Nature of the Possible,” in Classical Arabic Philosophy: Anthology, pp. 128-39.

Griffith , Sidney H., “Yahyâ b. ‘Adî’s Colloquy On Sexual Abstinence and the Philosophical Life, in Arabic Theology, Arabic Philosophy, pp. 299-333.

Current Scholars

Blanchard , Monica &Montgomery , James E., “Richard M. Frank, A Bibliography,” inArabic Theology, Arabic Philosophy , pp. 15-24.

Treiger , Alexander, “Andrei Iakovlevia Borisov (1903-1942) and his Studies of Medieval Arabic Philosophy,”Arabic Sciences and Philosophy , 17 (2007): 159-95.

Section II. Kalâm

General Studies

Aydinli , Osman, “Ascetic and Devotional Elements in the Mu’tazilite Tradition: The Sufî Mu’tazilites,”The Muslim World , 97 (2007): 174-89.

------- , “The Mu’tazilite Political Theory: The Afdaliyya and Mafdûliyya Doctrine,”The Islamic Quarterly , 48,4 (2004): 5-30.

Bellamy , James A., “Seven Qur’anic Emendations,” inArabic Theology, Arabic Philosophy , pp. 27-35.

De Smet , Daniel, “La valorisation du féminin dans l’ismaélisme tayyibite. Le cas de la reine yéménite al-Sayyida Arwâ (1048-1138),”Mélanges de l’Université Saint-Joseph , 58 (2005): 107-122.

The Encounter of Eastern Christianity with Early Islam , ed. by Emmanouela Grypeou, Mark Swanson, and David Thomas (The History of Christian-Mulsim Relations, 5). Leiden/Boston: Brill, 2006, 335 pp., ISBN 90-04-14938-4.

Escobar Gómez , Santiago, “El Mejor de los mundos en la teología racionalista musulmana clásica,”Anales del Seminario de Historia de la Filosofía , 22 (2005): 57-64 [al-Ghazâlî & Mu’tazilites].

Falbel , Nachman, “OKalâm e sua Influência no Pensamento de Sa’adia ben Joseph al-Fayyûmî,” inO Islã , pp. 703-44.

Frank , Richard M., Early Islamic Theology.

------- , “Several Fundamental Assumptions of the Basra School of the Mu’tazila,” inEarly Islamic Theology , III (pp. 5-18, 1971).

------- , “Yâ Kalâm,” in Arabic Theology, Arabic Philosophy, pp. 5-14.

Griffel , Frank, “Divine Actions, Creation, and the Human Fate after Death in 9th/15th-Century Imâmî Shi’ite Theology,”Journal of the American Oriental Society , 125,1 (2005): 67-78.

Griffith , Sidney H.,The Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam. Princeton & Oxford: Princeton University Press, 2008, xvi-220 pp., ISBN 978-0-691-13015-6.

Mazzola Verza , Tadeu, “Kalâm : A Escolástica Islâmica,” inO Islã , pp. 149-76.

Montgomery , James E., “The Empty Hijâz,” inArabic Theology, Arabic Philosophy , pp. 37-97.

Ormsby , Eric, “The Faith of the Pharaoh: A Disputed Question in Islamic Theology,”Studia Islamica , 98/99 (2004): 5-28.

Sabra , Abdelhamid I., “Kalâm Atomism as an Alternative Philosophy to HellenizingFalsafa ,” inArabic Theology, Arabic Philosophy , pp. 199-272.

Schöck , Cornelia, “Aussagenquantifizierung und –modalisierung in der frühen islamischen Theologie,” inLogik und Theologie , pp. 19-43.

Uslu , Ferit, “Knowledge and Volition in EarlyAsh’ari Doctrine of Faith,”Journal of Islamic Studies , 18,2 (2007): 163-82.

Vasalou , Sophia, “Subject and Body in Basran Mu’tazilism, or: Mu’tazilite Kalâm and the Fear of Triviality,”Arabic Sciences and Philosophy , 17 (2007): 267-98.

Abû l-Hudhayl

Frank , Richard M., “The Metaphysics of Created Being according to Abû l-Hudhayl al-‘Allâf: A Philosophical Study of the Earliest Kalâm,” inEarly Islamic Theology , I (pp. iv+1-53, 1966).

------- , “The Divine Attributes according to the Teaching of Abû l-Hudhayl al-‘Allâf,” inEarly Islamic Theology , II (pp. 451-506, 1969).

Abû l-Husayn al-Basrî

Madelung , Wilferd, “Abû l-Husayn al-Basrî’s Proof for the Existence of God,” inArabic Theology, Arabic Philosophy , pp. 273-80.

Abû Hâshim

Frank , Richard M., “Al-ma’dûm wal-mawjûd: The Non-Existent, the Existent, and the Possible in the Teaching of Abû Hâshim and His Followers,” inEarly Islamic Philosophy , IV (pp. 185-209, 1980).

------- , “Abû Hâshim’s Theory of ‘States’: Its Structure and Function,” inEarly Islamic Theology , V (pp. 85-100, 1971).

Abû Qurrah

Monferrer Sala , Juan Pedro, “’Apologia racionalista’ de Abû Qurrah en el Maymar fî wujûd al-Hâliq wa-l-dîn al-qawîm II/2, 12-14,” Anales del Seminario de Historia de la Filosofía, 22 (2005): 41-56.

Abû Râ’itah

Keating , Sandra Toenies,Defending the ‘People of Truth’ in the Early Islamic Period: The Christian Apologies of Abû Râ’itah (The History of Christian-Mulsim Relations, 4). Leiden/Boston: Brill, 2006, viii-378 pp., ISBN 90-04-14801-9.

al-Ash’arî

Frank , Richard M., “Elements in the Development of the Teaching of al-Ash’arî,” inEarly Islamic Theology , VI (pp. 141-90, 1991).

------- , “The Structure of Created Causality according to al-Ash’arî: An Analysis of theKitâb al-Luma’ , §§ 82-164,” inEarly Islamic Theology , VII (pp. 13-75, 1966).

------- , “Al-Ash’arî’s Conception of the Nature and Role of Speculative Reasoning in Theology,” inEarly Islamic Theology , VIII (pp. 136-54, 1972).

------- , “Al-Ash’arî’sKitâb al-hathth ‘alâ l-bahth ,” inEarly Islamic Theology , IX (pp. 83-152, 1988) [includes Arabic text].

al-Ghazâlî

Abû Hâmid al-Ghazâlî , Maladies de l’âme et maîtrise du coeur, livre XXII de l’”Ihyâ’ ‘Ulûm al-dîn” intitulé “Livre de la discipline de l’âme, de l’éducation des comportements moraux et du traitement des maladies du coeur”, intro., transl., and notes by Marie-Thérèse Hirsch, foreword by Maurice Borrmans (Patrimoines: Islam). Paris: Cerf, 2007, 192 pp., ISBN 978-2-204-08091-0.

al-Ghazâlî , “Concerning That on Which True Demonstration Is Based; The Incoherence of the Philosophers, “The First Discussion,” On Refuting Their Claim of the World’s Eternity; and On Power,” in Classical Arabic Philosophy: Anthology, pp. 238-65.

Ali , Zain Imtiaz, “Al-Ghazâlî and Schopenhauer on Knowledge and Suffering,”Philosophy East & West , 57 (2007): 409-19.

Brown , Jonathan A.C., “The Last Days of al-Ghazzâlî and the Tripartite Division of the Sufi World. Abû Hâmid al-Ghazzâlî’s letter to the Seljuq Vizier and Commentary,”The Mulsim World , 96 (2006): 89-113.

Campanini , Massimo, “I bei nomini di Dio: Teologia e filosofia in al-Ghazâlî,”Rivista di storia della filosofia , 61 (2006): 55-66.

Druart , Thérèse-Anne, “Al-Ghazâlî’s Conception of the Agent in theTahâfut and theIqtisâd : Are People Really Agentsa,” inArabic Theology, Arabic Philosophy , pp. 425-40.

Griffel , Frank, “The Introduction of Avicennian Psychology into Muslim Theological Discourse: The Case of al-Ghazâlî (d. 1111),” inIntellect et Imagination , vol. I, pp. 571-82.

Harvey , Steven &Manekin , Charles H., “The CuriousSegullat Melakhim by Abraham Avogdor,” inÉcriture et réécriture , pp. 215-52 [on theMaqâsid ].

Heath , Peter, “Reading al-Ghazâlî: The Case of Psychology,” inReason and Inspiration , pp. 185-99.

Leites , Adrien, “La règle de l’amour chez Ghazzâlî. À la rencontre d’une éthique duTawhîd ,”Arabica , 54 (2007): 25-66.

McGinnis , Jon, “Occasionalism, Natural Causation and Science in al-Ghazâlî,” inArabic Theology, Arabic Philosophy , pp. 441-63.

Moad , Edward Omar, “Al-Ghazali on Power, Causation, and ‘Acquisition’,”Philosophy East & West , 57 (2007): 1-13.

------- , “Al-Ghazali’s Reflections on the Metaphysics of Metaphor in theMishkât al-Anwâr ,”Sophia , 46 (2007): 163-75.

Podkonski , Robert, “Al-Ghazâlî’sMetaphysics as a Source of Anti-atomistic Proofs in John Duns Scotus’s Sentences Commentary,” inWissen über Grenzen , pp. 612-25.

Ramón Guerrero , Rafael, “Al-Ghazâlî: A Defesa do Islã Sunita,” inO Islã , pp. 177-212.

Rudolph , Ulrich, “Die Neubewertung der Logik durch al-Ghazâlî,” inLogik und Theologie , pp. 73-97.

Serrano Ruano , “Why Did the Scholars of al-Andalus Distrust al-Ghazâlîa Ibn Rushd al-Jadd’sFatwâ onAwliyâ Allâh ,”Der Islam , 83 (2006): 137-56.

Treiger , Alexander, “Monism and Monotheism in al-Ghazâlî’sMishkât al-anwâr ,”Journal of Qur’anic Studies , 9 (2007): 1-27.

Zine , Mohamed Chaouki, “L’Apport de Ghazâlî aux fondements mystiques et philosophiques de la connaissance et l’objection d’Ibn ‘Arabî à la question de la vision de Dieu,”Studia Islamica , 98/99 (2004): 131-56.

Ibn Hazm

Sabra , Adam, “Ibn Hazm’s Literalism: A Critique of Islamic legal Theory (I),”al-Qantara , 28 (2007): 7-40.

Ibn Mattawayh

Gimaret , Daniel, “Un chapitre inédit de latadkira d’Ibn Mattawayh sur les illusions d’optique et autres singularités de la vision oculaire,” inArabic Philosophy, Arabic Theology , pp. 281-95 [includes ed. of text].

Ibn Taymiyya

Hoover , J., “Ibn Taymiyya as an Avicennan Theologian,”Theological Review , 27 (2006): 34-46.

Kügelgen von , Anke, “Ibn Taymîyas Kritik an der aristotelischen Logik und sein Gegenentwurf,” inLogik und Theologie , pp. 167-225.

Ibn Tûmart

Griffel , Frank, “Ibn Tûmart’s Rational Proof for God’s Existence and his Unity, and his Connection to the Nizâmiyyamadrasa in Baghdad,” inLos Almohades , II, pp. 753-813.

Lagardère , Vincent, “Ledjihâd almohade: théorie et pratique,” inLos Almohades , II, pp. 617-31.

Urvoy , Dominique, “les professions de foi d’Ibn Tûmart. Problèmes textuels et doctrinaux,” inLos Almohades , II, pp. 739-52.

al-Mâturîdî

Özcan , Hanifi, “The Epistemological Purpose and Significance of the Tales and Parables in the Qurân in Abû Mansûr al-Mâturîdî’s Religious System,”Hamdard Islamicus , 29,4 (2006): 19-28.

al-Râzî (Abû Hatîm)

Nomoto , Shin, “An Early Ismaili View of Other Religions: A Chapter from theKitâb al-Islâh by Abû Hatîm al-Râzî (d. ca. 322/934),” inReason and Inspiration , pp. 142-56.

al-Râzî (Fakhr al-Dîn)

Griffel, , Frank, “On Fakhr al-Dîn al-Râzî’s Life and the Patronage He Received,”Journal of Islamic Studies , 18 (2007): 313-44.

Setia , ‘Adî, “Atomism Versus Hylomorphism in the Kalâm of Fakhr al-Dîn al-Râzî: A Preliminary Survey of theMatâlib al-‘Âliyyah ,”Islam & Science , 4,2 (2006): 113-40.

Shihadeh , Ayman,The Theological Ethics of Fakhr al-Dîn al-Râzî (Islamic Philosophy, Theology and Science. Texts and Studies, LXIV). Leiden/Boston: Brill, 2006, viii-280 pp., ISBN 90-04-14991-0.

Street , Tony, “Fakhraddîn ar-Râzî’s Critique of Avicennan Logic,” inLogik und Theologie , pp. 99-116.

al-Taftâzânî

Madelung , Wilferd, “At-Taftâzânî und die Philosophie,” inLogik und Theologie, pp. 227-36