Brief Bibliographical Guide in Medieval Islamic Philosophy and Theology

(2009-2010)

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 photocopies of tables of contents.

a- Collective Works or Collections of Articles

Avicenna and his Legacy: A Golden Age of Science and Philosophy , ed. by Y. Tzvi Langermann (Cultural Encounters in Late Antiquity and the Middle Ages 8). Turnhout: Brepols, 2009, xvi-381 pp., ISBN 978-2-503-52753-6.

The Cambridge History of Medieval Philosophy , ed. by Robert Pasnau with Christina Van Dyke, 2 vol. Cambridge: Cambridge University Press, 2010, vol. I: xiv-535 pp. & vol. II: viii and 537-1220 pp., ISBN set 978-0-521-86672-9.

Classic Issues in Islamic Philosophy and Theology Today , ed. by Anna-Teresa Tymieniecka & Nazif Muhtaroglu (Islamic Philosophy and Occidental Phenomenology in Dialogue 4). Dordrecht-Heidelberg-London-New York: Springer, 2010, xii-186 pp., ISBN 978-90-481-3572-1.

Classical Arabic Humanities in Their Own Terms: Festschrift for Wolfhart Heinrichs on his 65th Birthday Presented by his Students and Colleagues, ed. by Beatrice Gruendler with Michael Cooperson. Leiden-Boston: Brill, 2008, xxxvi-611 pp., ISBN 978-90-04-16573-1.

Florilegium mediaevale. Etudes offertes à Jacqueline Hamesse à l’occasion de son éméritat , ed. by José Meirinhos & Olga Weijers (Textes et études du Moyen Âge 50). Louvain-la-Neuve: Fédération Internationale des Instituts d’Études Médiévales, 2009 [in fact 2010], xxxiv-636 pp., ISBN 978-2-503-53146-5.

Ibn Khaldûn et la fondation des sciences sociales , ed. by Zeïneb Ben Saïd Cherni & Georges Labica. Paris: Publisud, 2009, 144 pp., ISBN 978-2-86600-601-4.

Ibn Taymiyya and his Times , ed. by Yossef Rapoport & Shahab Ahmed (Studies in Islamic Philosophy 4). Karachi-Oxford: Oxford University Press, 2010, xiv-400 pp., ISBN 978-0-19-547834-1.

In Aristotelis Analytica Posteriora: Estudos acerca da recepção medieval dos Segundos Analíticos , ed. by Alfredo Carlos Storck. Porto Alegre: Linus Editores, 2009, 298 pp., ISBN 978-85-60063-10-9.

In the Age of Averroes: Arabic Philosophy in the Sixth/Twelfth Century , ed. by Peter Adamson. London: Warburg Institute, 2011, 290 pp., ISBN 978-0-85481-154-0.

Knowledge, Language, Thought and the Civilization of Islam: Essays in Honor of Syed Muhammad Naquib al-Attas , ed. by Wan Mohd Nor Wan Daud & Muhammad Zainiy Uthman. Johor Darul Ta’zim, Malaysia: UTM, 2010, 566 pp., ISBN 978-983-52-0726-6 & 0725-9 pbk.

Substance and Attribute: Western and Islamic Tradition in Dialogue , ed. by Christian Kanzian & Muhammad Legenhausen (Publications of the Austrian Ludwig Wittgenstein Society. New Series 5). Frankfurt: Ontos Verlag, 2007, 248 pp., ISBN 978-3-938793-68-8.

Les Syriaques transmetteurs de civilisations. L’expérience du Bilâd el-Shâm à l’époque Omeyyade (Patrimoine Syriaque. Actes du Colloque IX). Paris: L’Harmattan, CERO, 2005, 295 pp., ISBN 9953-0-0369-6.

Thâbit ibn Qurra: Science and Philosophy in Ninth-Century Baghdad , ed. by Roshdi Rashed (Scientia Graeco-Arabica, 4). Berlin-New York: Walter de Gruyter, 2009, x-790 pp, ISBN 978-3-11-022078-0.

Via Alberti. Texte-Quellen-Interpretationen , ed. by Ludger Honnefelder, Hannes Möhle & Susana Bullido del Barrio (Subsidia Albertina II). Munster: Aschendorff, 2009, 610 pp., ISBN 978-3-402-11715-6.

Section I. Falsafa

New Journal

Ishraq: Islamic Philosophy Yearbook is an annual published by the Russian Academy of Sciences, Institute of Philosophy, and the Iranian Institute of Philosophy in Moscow. Articles are either in English or in Russian. The first volume came out in 2010, 591 pp., ISBN 978-5-9551-0402-7. There are English summaries for the articles in Russian.

Special Issues of Journal

Diogène , n. 226 (April 2009), focuses on Philosophie et Islam dans les sociétés musulmanes.

Documenti e Studi , 21 (2010), is dedicated to Arabic philosophy and ed. by Amos Bertolacci.

Vivarium , 48.1 (2010), focuses on Aristotelian Logic East and West, 500-1500: On Interpretation and Prior Analytics in Two Traditions.

Bibliographies and Chronicles

Druart , Thérèse-Anne, “Brief Bibliographical Guide in Medieval Islamic Philosophy and Theology (2008-2009),” http://philosophy.cua.edu/faculty/tad/bibliography-08-09.cfm.

Greek, Persian, and Syriac Sources

Alexander of Aphrodisias ,On Aristotle’s “On Coming-to-Be and Perishing 2.2-5 ”, transl. from Arabic by Emma Gannagé with Peter Adamson as guest editor. Ithaca, N.Y.: Cornell University Press, 2005, xii-168 pp., ISBN 978-0-8014-4335-0.

Alon , Ilai, “Socrates in Arabic Philosophy,” inA Companion to Socrates , ed. by Sara Ahbel-Rappe and Rachana Kamtekar (Malden-London-Victoria: Blackwell, 2006), pp. 317-36, ISBN 978-1-4051-0863-8.

Aouad , Maroun, “Rhétorique aristotélicienne (rhetorica) et faculté oratoire (oratoria/balâgha) selon les Didascalia in “Rethoricam (sic!)” Aristotelis ex glosa Alpharabii,” in Classical Arabic Humanities, pp. 40-61.

Brock , Sebastian, “Du grec en syriaque: l’art de la traduction chez les Syriaques,” inLes Syriaques , pp. 9-34.

Cameron , Margaret &Marenbon , John, “Aristotelian Logic East and West, 500-1500:On Interpretation andPrior Analytics in Two Traditions: Introduction,”Vivarium , 48 (2010): 1-6.

Eichner , Heidrun, “Al-Fârâbî and Ibn Sînâ on ‘Universal Science’ and the System of Sciences: Evidence of the Arabic Tradition of thePosterior Analytics ,”Documenti e Studi , 21 (2010): 71-95.

El Bousklaoui , Said, “ ‘Yahyâ al-Nahwî in the Arabic Bio-bibliographical Sources,”Journal of the Faculty of Letters (Rabat) , 29 (2009): 57-81 [in Arabic].

------- , “The Alexandrian School and Some Elements of its Continuity in the Islamic Era,” inThe Institutions of Science and Learning in Islamic Civilization ,” ed. by Bennacer El Bouazzati (Rabat: Faculty of Letters, 2008), pp. 11-43 [in Arabic].

El Fekkak , Badr, “Alexander’s*‘Inâya* Transformed: Justice as Divine Providence in Al-Fârâbî,”Documenti e Studi , 21 (2010): 1-17.

Filius , Lou S., “The GenreProblemata in Arabic. Its Motions and Changes,” inAristotle’s “Problemata” in Different Times and Tongues , ed. by Pieter De Leemans & Michèle Goyens (Mediaevalia Lovaniensia. Series I. Studia 39) (Louvain: Leuven University Press, 2006), pp. 33-54.

Fiori , E., “L’épitomé syriaque dutraité sur les causes du tout d’Alexandre d’Aphrodise attribué à Serge de Reš’ayna,”Le Muséon , 123, 1-2 (2010): 127-58 [critical ed. and annotated French translation].

Garrido Clemente , Pilar, “El debate acerca del presunto influjo del Pseudo-Empédocles en el pensamiento de Ibn Massarra de Córdoba,”Revista Española de Filosofía Medieval , 16 (2009): 11-33.

Gignoux , Philippe, “La transmission de l’héritage grec aux Arabes par les Syriens,” inLes Syriaques , pp. 51-65.

Gutas , Dimitri, “Origins in Baghdad,” inCambridge Hist. Med. Philosophy , I, pp. 11-25.

------- , “Greek Philosophical Works Translated into Arabic,” in Appendix B: Medieval Translations inCambridge Hist. Med. Philosophy , II, pp. 802-14.

------- , “Some Morphological Functions of Arabicbi- : On the Uses of Galex, II,” inClassical Arabic Humanities , pp. 62-67.

Hansberger , Rotraud E., “Kitâb al-Hiss wa-l-mahsûs . Aristotle’sParva Naturalia in Arabic Guise,” inLes Parva Naturaliad’Aristote. Fortune antique et médiévale , ed. by Christophe Grellard & Pierre-Marie Morel (Philosophie 28). Paris: Publications de la Sorbonne, 2010, pp. 143-62.

------- , “How Aristotle Came to Believe in God-given Dreams: The Arabic Version ofDe divinatione per somnum ,” inDreaming across Boundaries: The Interpretation of Dreams in Islamic Lands , ed. by Louise Marlow (Ilex Foundation Series) (Boston, Mass.: Ilex Foundation, 2008), pp. 50-77.

Hugonnard-Roche , Henri, “Platon syriaque,” inPensée grecque et sagesse d’orient. Hommage à Michel Tardieu , ed. by M.-A. Amir Moezzi, J.D. Dubois, C. Jullien & F. Jullien (Bibliothèque de l’École des Hautes Études, Sciences Religieuses 142). Turnhout: Brepols, 2010, pp. 307-22 [ISBN 978-2-503-52995-0].

------- , “La philosophie en syriaque à l’époque des Omeyyades,” inLes Syriaques , pp. 51-65.

Janos , Damien, “The Greek and Arabic Proclus and al-Fârâbî’s Theory of Celestial Intellection in its Relation to Creation,”Documenti e Studi , 21 (2010): 19-44.

King , Daniel, “Alexander of Aphrodisias’On the Principles of the Universe in a Syriac Adaptation,”Le Muséon , 123,1-2 (2010): 159-91.

López-Farjeat , Luis Xavier, “El conocimiento animal en Aristóteles y Avicena,”Acta Philosophica , 19 (2010): 125-44.

------- , “ElLiber de Pomo en la tradición árabe-islámica,”Méthexis , 22 (2009): 151-61.

Mårtensson , U., “ “The Persuasive Proof”: A Study of Aristotle’s Politics and Rhetoric in the Qur’ân and in al-Tabarî’s Commentary,”Jerusalem Studies in Arabic and Islam , 34 (2008): 363-420.

Martini Bonadeo , Cecilia, “ ‘Abd al-Latîf al-Baghdâdî’s Reception of Book Beta of Aristotle’sMetaphysics Against the Background of the Competing Readings by Avicenna and Averroes,”Documenti e Studi , 21 (2010): 411-31.

McCollum , Adam, “What Does SyriacMasparta Meana A Look at the Syriac and Arabic Versions of theDe Mundo ,”Le Muséon , 123,1-2 (2010): 193-202 [it means scissors].

Stepanyants , Marietta, “Models of Philosophical Encounter: The Case of Zoroastrianism and Islam,”Ishraq , 1 (2010): 46-60.

Theophrastus ,On First Principles (known as hisMetaphysics ), Greek Text and Medieval Arabic Translation, ed. & transl. with Intro., Commentaries and Glossaries, as well as the Medieval Latin Translation, and with an Excursus on Graeco-Arabic Editorial Technique by Dimitri Gutas (Philosophia Antiqua 119). Leiden-Boston: Brill, 2010, xxiv-506 pp., ISBN 978-90-04-17903-5.

Vagelpohl , Uwe, “ThePrior Analytics in the Syriac and Arabic Traditions,”Vivarium , 48 (2010): 134-58.

Van Reeth , Jan F.M., “Éléments de théodicée syrienne de Jean Philopon auCausa causarum ,” inLes Syriaques , pp. 151-64.

Latin, Hebrew, Syriac, Byzantine, Renaissance, and Modern Translations and Influences

Adamson , Peter, “Freedom and determinism,” inCambridge Hist. Med. Philosophy , I, pp. 399-413.

Albert Le Grand ,Métaphysique, Livre XI, Traités II et III , Cologne Latin text, transl., intro. and notes by Isabelle Moulin (Sic et Non). Paris: Vrin, 2009, 476 pp., ISBN 978-2-7116-2208-5 [pp. 35-51 focuses on Albert’s Arabic sources].

Albertini , Francesca Yardenit,Die Konzeption des Messias bei Maimonides und die frühmittelalterliche islamische Philosophie (Studia Judaica 44). Berlin-New York: Walter de Gruyter, 2009, xxiv-472 pp., ISBN 978-3-11-020636-4 [mostly al-Fârâbî].

Arroche , Victoria, “La proposición I del Liber de Causis en la obra política de Egidio Romano y Dante Alighieri,”Revista Española de Filosofía Medieval , 16 (2009): 34-42.

Beertelloni , F., “Sobre la existencia de un averroísmo iberico en los siglos XIII y XIV,” inIdade Média. Tempo do mundo, tempo dos homens, tempo de Deus , ed. by José Antonio de Camargo Rodrigues de Souza (Porto Alegre: EST Edições, 2006), pp. 470-81.

Berg , Nancy, “When Ibn Rushd Met Borges,”Journal of Arabic Literature , 41, 1-2 (2010): 148-59.

Bertolacci , Amos, “The Reception of Averroes’ Long Commentary on theMetaphysics in Latin Medieval Philosophy until Albertus Magnus,” inVia Alberti , pp. 457-80.

Black , Anthony, “Religious authority and the state,” inCambridge Hist. Med. Philosophy , II, pp. 539-50.

Black , Deborah L., “The nature of intellect,” inCambridge Hist. Med. Philosophy , I, pp. 320-33.

Burnett , Charles, “Aristotle as an authority on judicial astronomy,” inFlorilegium mediaevale , pp. 41-62.

------- , “Arabic philosophical works translated into Latin,” in Appendix B: Medieval translations inCambridge Hist. Med. Philosophy , II, pp. 814-26.

------- ,Arabic into Latin in the Middle Ages: The Translators and their Intellectual and Social Context (Variorum). Farnham, Surrey: Ashgate, 2009, viii-398 pp., ISBN 978-0-7546-5943-3 [each article is supplemented by addenda at the end of the book; I. King Ptolemy and Alchandreus the philosopher: the earliest texts on the astrolabe and Arabic astrology at Fleury, Micy and Chartres, 1998; II. Physics before thePhysics : early translations from Arabic of texts concerning nature in MSS British Library, Additional 22719 and Cotton Galba E IV, 2002; III. Abelard of Bath and the Arabs, 1990; IV. Antioch as link between Arabic and Latin culture in the twelfth and thirteenth centuries, 2000; V. Magister Iohannes Hispalensis et Limiensis and Qustâ ibn Lûqâ’sDe differentia spiritus et animae : a Portuguese contribution to the arts curriculuma, 1995; VI. John of Seville and John of Spain, amise au point , 2002; VII. The coherence of the Arabic-Latin translation program in Toledo in the twelfth century, 2001; VIII. Michael Scot and the transmission of scientific culture from Toledo to Bologna via the court of Frederick II Hohenstaufen, 1994; and IX. Master Theodore, Frederick II’s philosopher, 1995].

Cameron , Margaret &Marenbon , John, “Aristotelian Logic East and West, 500-1500:On Interpretation andPrior Analytics in Two Traditions: Introduction,”Vivarium , 48 (2010): 1-6.

Conolly , Brian Francis, “Averroes, Thomas Aquinas and Giles of Rome on How this Man Understands,”Vivarium , 45 (2007): 69-92.

Copenhaver , Brian, “Ten Arguments in Search of a Philosopher: Averroes and Aquinas in Ficino’sPlatonic Theology ,”Vivarium , 47 (2009): 444-79.

Fenton , Paul B., “New Light on Maimonidean Writings on Metempsychosis and the Influence of Avicenna,” inAvicenna and his Legacy , pp. 341-68.

Fontaine , Resianne &Harvey , Steven, “Jewish Philosophy on the Eve of the Age of Averroism: Ibn Daud’s Necessary Existent and His Use of Avicennian Science,” inIn the Age of Averroes , pp. 215-27.

Goodman , Lenn E., “Happiness,” I, pp. 457-71.

Harvey , Steven, “When Did Jews Begin to Consider Averroes the Commentatora,” inFlorilegium mediaevale , pp. 279-96.

------- , “Avicenna’s Influence on Jewish Thought: Some Reflections,” inAvicenna and his Legacy , pp. 327-40.

Hasse , Dag Nikolaus, “The soul’s faculties,” inCambridge Hist. Med. Philosophy , I, pp. 305-19.

------- , “The Early Albertus Magnus and his Arabic Sources on the Theory of the Soul,”Vivarium , 46 (2008): 232-52.

Hissette , Roland, “Des leçons doubles dues à Guillaume de Lunaa Le cas de sa traduction du commentaire moyen d’Averroès sur l’Isagoge ,”Documenti e Studi , 21 (2010): 433-55.

Minecan , Ana Maria C., “Introducción al debate historiográfico en torno a la noción de “averroísmo latino”,”Anales del Seminario de Historia de la Filosofía , 27 (2010): 63-85.

Moulin , Isabelle, “Éduction et émanation chez Albert le Grand: descommentaires sur Denys le Pseudo-Aéropagite auDe causis et processu universitatis a prima causa ,” inVia Alberti , pp. 243-64 [Liber de causis and Avicenna].

Rossi , Pietro B., “ “Odor suus me confortat et aliquantulum prolongat vitam meam”: il fragrante frutto e la morte di Aristotele,” inVita longa. Vecchaia e durata della vita nella tradizione medica e aristotelica antica e medievale , ed. by Chiara Crisciani et alii (Firenze: SISMEL, 2009), pp. 87-119 [on pseudo AristotelianDe pomo ].

Saliba , George,Islamic Science and the Making of the European Renaissance . Cambridge, Mass.: MIT Press, 2007, xii-315 pp. ISBN 978-0-262-19557-7.

Smith , A. Mark, “Perception,” inCambridge Hist. Med. Philosophy , I, pp. 334-45.

Stern , Josef, “The Maimonidean Parable, the ArabicPoetics , and the Garden of Eden,”Midwest Studies in Philosophy , 33 (2009): 209-47.

Stone , M.W.F., &Wisnovsky , Robert, “Philosophy and theology,” inCambridge Hist. Med. Philosophy , II, pp. 689-706.

Wood , Rega, “The influence of Arabic Aristotelianism on scholastic natural philosophy: Projectile motion, the place of the universe, and elemental composition,” inCambridge Hist. Med. Philosophy , I, pp. 247-66.

------- , “The subject of the Aristotelian science of metaphysics,” inCambridge Hist. Med. Philosophy , II, pp. 609-21.

Zonta , Mauro, “The revisions of Qalonymos ben Qalonymos’s Medieval Hebrew Version of Averroes’sMiddle Commentary on Aristotle’s Metaphysics ,”Documenti e Studi , 21 (2010): 457-73.

------- , “Ancient philosophical works and commentaries translated into Hebrew,” in Appendix B: Medieval translations inCambridge Hist. Med. Philosophy , II, pp. 826-32 [includes commentaries in Arabic].

General Studies

Abbes , Makram, “Leo Strauss et la philosophie arabe. Les Lumières médiévales contre les Lumières modernes,”Diogène , n. 226 (April 2009): 117-41.

Adamson , Peter, “Freedom and determinism,” inCambridge Hist. Med. Philosophy , I, pp. 399-413.

------- ,The Arabic Tradition , inThe Routledge Companion to Ethics , ed. by John Skorupski (London & New York: Routledge, 2010), pp. 63-75,

Akasoy , Anna, “What is Philosophical Sufisma,” inIn the Age of Averroes , pp. 229-49.

Albertini , Tamara, “Dreams, Visions, and Nightmares in Islam: From the Prophet Muhammad to the Fundamentalist Mindset,” inDreams and Visions: An Interdisciplinary Enquiry , ed. by Nancy Van Deusen (Leiden: Brill, 2010), pp. 167-82.

Baffioni , Carmela, “Perfect Cities and Political Regimes in Eatern and Western Medieval Islam,”Ishraq , 1 (2010): 242-53.

Belhaj , Abdersamad, “Perspectives sur le concept dubayân d’al-Shâfi’î à al-Djâbiri,”Acta Orientalia (Hungary), 62-64 (2009): 395-404 [al-Jâhiz, Ibn Hazm].

Belo , Catarina, “Predestination and Human Responsibility in Medieval Islam: Some Aspects of a Classical Problem.”Didaskalia (Theology Journal of the Catholic University of Portugal in Lisbon) , 38.1 (2008): 139-51.

Black , Anthony, “Religious authority and the state,” inCambridge Hist. Med. Philosophy , II, pp. 539-50.

Black , Deborah L., “The nature of intellect,” inCambridge Hist. Med. Philosophy , I, pp. 320-33.

------- , “Reason Reflecting on Reason: Philosophy, Rationality, and the Intellect in the Medieval Islamic and Christian Traditions,”Proceedings of the American Catholic Philosophical Association , 83 (2009): 41-59.

Brague , Rémi,The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam , transl. by Lydia G. Cochrane. Chicago & London: The University of Chicago Press, 2009, xii-287 pp., ISBN 978-0-226-07080-3 [transl. ofAu moyen du Moyen Âge , 2006].

------- , “La philosophie islamique contre le “kalâm”,” inPhilosophie et théologie au Moyen Âge (vol. II ofPhilosophie et théologie ), ed. by Olivier Boulnois. Paris: Cerf, 2009, pp. 63-74.

------- ,The Law of God: The Philosophical History of an Idea , transl. by Lydia G. Cochrane. Chicago & London: The University of Chicago Press, 2007, ISBN 978-0-226-07078-0 [transl. ofLa loi de Dieu , 2005].

Butterworth , Charles E., “Political Philosophy and Political Thought in the Medieval Arabic-Islamic Tradition of the Middle East,” inThe Sage Handbook of Islamic Studies , ed. by Akbar S. Ahmed & Tamara Sonn (Los Angeles: Sage, 2010), pp. 140-59.

Cameron , Margaret &Marenbon , John, “Aristotelian Logic East and West, 500-1500:On Interpretation andPrior Analytics in Two Traditions: Introduction,”Vivarium , 48 (2010): 1-6.

Cooperson , Michael,Al-Ma’mun . Oxford: Oneworld, 2005, xiv-144 pp., ISBN 1-85168-386-0.

Crone Patricia,Medieval Islamic Political Thought. Edinburgh: Edinburgh University Press, 2004, x-462 pp., ISBN 0-7486-1870-8 hb or 1871-6 pb.

Daiber , Hans, “Science Connecting Scholars and Cultures in Khwârazm: The Case of Khwârazmshâh Ma’mûn Ibn Ma’mûn,” inKnowledge, Language, Thought , pp. 283-94.

----- ,Islamic Thought in the Dialogue of Cultures: Innovation and Mediation between Antiquity and Middle Ages, transl. by Nevad Kahteran. Sarajeva: Kult-B, 2008, 265 pp.

Dallal , Ahmad,Islam, Science, and the Challenge of History . New Haven & London: Yale University Press, 2010, xiv-239 pp., ISBN 978-0-300-15911-0.

Efremova , Natalia, “The Proofs of God’s Existence inFalsafa ,”Ishraq , 1 (2010): 300-16 [in Russian].

El Bousklaoui , Said, “The Notion of Nature, or from Nature to the Will in Islamic Philosophy,”Journal of Al-fikr al-‘Arabî al-Mu’âsir , 150-51 (2010): 78-92 [in Arabic].

------- , “The Notion of Happiness between Aristotle and al-Fârâbî,” inJournal of Madarat Falsafia (Rabat) , 12 (2005): 165-79 [in Arabic].

El-Rouayheb , Khaled,Relational Syllogisms and the History of Arabic Logic, 900-1900 (Islamic Philosophy, Theology and Science, Texts and studies, 80). Leiden: Brill, 2010, viii-296 pp., ISBN 978-90-04-18319-3.

------- , “Impossible Antecedents and Their Consequences: Some Thirteenth-Century Arabic Discussions,”History and Philosophy of Logic , 30.3 (2009): 209-25.

Fakhry , Majid,Islamic Philosophy (Beginner’s Guide). Oxford: Oneworld, 2009, viii-201 pp., ISBN 978-1-85168-625-4 [in fact a reprint of the 1997Islamic Philosophy, Theology and Mysticism: A Short Introduction ].

Goodman , Lenn E., “Happiness,” inCambridge Hist. Med. Philosophy , I, pp. 457-71.

Grandguillaume , Gilbert, “Les cultures oubliées du Coran,”Diogène , n. 226 (April 2009): 58-71.

Griffel , Frank, “Between al-Ghazâlî and Abû l-Barakât al-Baghdâdî: The Dialectical Turn in the Philosophy of Iraq and Iran during the Sixth/Twelfth Century,” inIn the Age of Averroes , pp. 45-75.

Gutas , Dimitri, “Philosophy in the Twelfth Century: One View from Baghdad, or the Repudiation of al-Ghazâlî,” inIn the Age of Averroes , pp. 9-25.

------- , “Origins in Baghdad,” inCambridge Hist. Med. Philosophy , I, pp. 11-25.

------- , “Creeds in Islam,” in Appendix A: Doctrinal Creeds inCambridge Hist. Med. Philosophy , II, pp. 788-90.

Haque , Amber, “Psychology from Islamic Perspective: Contribution of Early Muslim Scholars and Challenges to Contemporary Muslim Psychologists,”Journal of Religion and Health , 43.4 (2004): 357-77 [very general].

Hasse , Dag Nikolaus, “The soul’s faculties,” inCambridge Hist. Med. Philosophy , I, pp. 305-19.

Heath , Peter, “Allegory in Islamic Literatures,” inThe Cambridge Companion to Allegory , ed. by Rita Copeland & Peter T. Struck (Cambridge: Cambridge University Press, 2010), pp. 83-100.

Hozien , Muhammad, “A Philosopher’s Toolkit: A Review Essay,”Journal of Islamic Philosophy , 5 (2009): 99-104.

Kahana-Smilansky , Hagar, “Self-Reflection and Conversion in Medieval Muslim Autobiographical Dreams,” inDreaming across Boundaries: The Interpretation of Dreams in Islamic Lands , ed. by Louise Marlow (Ilex Foundation Series) (Boston, Mass.: Ilex Foundation, 2008), pp. 99-130 [mainly on al-Tawhîdî].

Kalin , Ibrahim, “Will, Necessity, and Creation as Monistic Theophany in the Islamic Philosophical Tradition,”Ishraq , 1 (2010): 345-67.

Kamada , Shigeru, “System of Knowledge in Islam and its Transformation,”Ishraq , 1 (2010): 141-47.

Kennedy-Day , Kiki, “Translating Male-Oriented Philosophical Works for a Multi-Gender Society,” inClassic Issues in Islamic Philosophy , pp. 171-82 [applied to Ibn Sînâ’sal-Adhawiyya fî al-ma’âd ].

Kirmanj , Sherko, “Challenging the Islamist Politization of Islam: The Non-Islamic Origins of Muslim Political Concepts,” inPolitical Islam from Muhammad to Ahmadinejad: Defenders, Detractors, and Definitions , ed. by Joseph Morrison Skelly (Santa Barbara, CA: Praeger Security International, 2010), pp. 35-50.

Kraemer , Joel L., “The Medieval Arabic Enlightenment,” inThe Cambridge Companion to Leo Strauss , ed. by Steven B. Smith (Cambridge: Cambridge University Press, 2009), pp. 137-70.

Kruk , Remke, “Encounters with the Giraffe, from Paris to the Medieval Islamic World,” inClassical Arabic Humanities , pp. 568-92.

Kukkonen , Taneli, “Creation and Causation,” inCambridge Hist. Med. Philosophy , I, pp. 232-46.

Leaman , Oliver, “The Influence of Influence: How Not to Talk about Islamic Culture,”Ishraq , 1 (2010): 35-45 [on Ibn al-Haytham].

------- ,Islamic Philosophy: An Introduction , 2nd ed. Malden, MA: Polity Press, 2009, xiv-231 pp., ISBN 978-0-7456-4598-8 or 4599-5 (pb).

------- , “Poetry and the Emotions in Islamic Philosophy,” inClassic Issues in Islamic Philosophy , pp. 139-50.

------- ,Islamic Aesthetics: An Introduction . Notre Dame, IN: University of Notre Dame Press, 2004, viii-211 pp., ISBN 0-268-03370-6.

Lettinck , Paul, “Science inAdab Literature,” inKnowledge, Language, Thought , pp. 247a or 257a or 267a-282 [I have been unable to consult a copy of this book even by interlibrary loan, but have a table of contents with an obviosu mistake for the pagination fo this article].

Morrison , Robert, “Falsafa and Astronomy after Avicenna: An Evolving Relationship,” inAvicenna and his Legacy , pp. 307-26.

Nasirov , Ilshat, “Research on Classical Islamic Philosophy in the Post-Soviet Russia (in the 1990s and the Early XXIst Century),”Ishraq , 1 (2010): 536-64.

Opwis , Felicitas, Maalahaand the Purpose of the Law: Islamic Discourse on Legal Change from the 4th/10th to 8th/14th Century (Studies in Islamic Law and Society 31). Leiden: Brill, 2010, xiv-370 pp., ISBN 978-90-04-18416-9.

Puig Montada , Josep, “La doctrina de la dinastía almohade y Averroes,” inIdade Média. Tempo do mundo, tempo dos homens, tempo de Deus , ed. by José Antonio de Camargo Rodrigues de Souza (Porto Alegre: EST Edições, 2006), pp. 362-73.

Ramón Guerrero , Rafael, “La idea del “hombre perfecto” en el pensiamento islámico,” inIdade Média. Tempo do mundo, tempo dos homens, tempo de Deus , ed. by José Antonio de Camargo Rodrigues de Souza (Porto Alegre: EST Edições, 2006), pp. 347-54.

Sawa , George Dimitri,Rhythmic Theories and Practices in Arabic Writings to 339 AH/950 CE. Annotated Translations and Commentaries (Musicological Studies). Ottawa: The Institute of Mediaeval Music, 2009, xvi-639 pp., ISBN 978-1-896926-98-8 [mainly al-Kindî & al-Fârâbî].

Schöck , Cornelia,Koranexegese, Grammatik und Logik. Zum Verhältnis von arabische und aristotelischer Urteils-, Konsequenz- und Schlusslehre (Islamic Philosophy, Theology and Science. Texts and Studies 60). Leiden: Brill, 2006, xiv-468 pp., ISBN 90-04-14588-5.

Sebti , Meryem, “Le déclin de la pensée dans le monde arabe selon Muhammad ‘Âbid al-Jâbirî,”Diogène , n. 226 (April 2009): 106-16.

Shahrudi , Ali Abidi, “Substantial Motion and Perpetual Creation,” inSubstance and Attribute , pp. 193-214.

Shomali , Muhammad Ali, “Psychic Substance: A Meeting Point between Metaphysics & Spirituality,” inSubstance and Attribute , pp. 215-28.

Smart , Ninian,World Philosophies , rev. 2nd ed., ed. by Oliver Leaman. London & New York: Routledge, 2008 [ch. 7, Islamic philosophies is on pp. 191-222].

Smith , A. Mark, “Perception,” inCambridge Hist. Med. Philosophy , I, pp. 334-45.

Soumeahsaraei , Narjes Javandel, “A Report on Graduate Work in Qom on the Problem of Essence/Attribute and Substance/Accident,” inSubstance and Attribute , pp. 45-54.

Stone , M.W.F., &Wisnovsky , Robert, “Philosophy and theology,” inCambridge Hist. Med. Philosophy , II, pp. 689-706.

Syros , Vasileios, “Political Treatises,” inHandbook of Medieval Studies: Terms—Methods—Trends , ed. by Albrecht Classen, 3 vol. (Berlin, New York: De Gruyter, 2010), pp. 2000-2021, ISBN 978-3-11-018409-9; e-book 021558-8.

Taylor , Richard C., “Philosophy,” inThe New Cambridge History of Islam . Vol. 4:Islamic Cultures and Societies to the End of the Eighteenth Century , ed. by Robert Irwin (Cambridge: Cambridge University Press, 2010), pp. 532-63 & 825-30.

Vagelpohl , Uwe, “ThePrior Analytics in the Syriac and Arabic Tradition,”Vivarium , 48 (2010): 134-58 [Avicenna and Averroes].

Wisnovsky , Robert, “Arabic Logicians on Perfect and Imperfect Syllogisms: A Supplement to Patzig’s ‘Historical Excursus’,” inAvicenna and his Legacy , pp. 257-73.

Wood , Rega, “The subject of the Aristotelian science of metaphysics,” inCambridge Hist. Med. Philosophy , II, pp. 609-21.

‘Abd al-Latîf al-Baghdâdî

Joosse , N. Peter, “ ‘Abd al-Latîf al-Baghdâdî as a Philosopher and a Physician: Myth or Reality, Topos or Trutha,” inThe Age of Averroes , pp. 27-43.

al-Abharî (1200-1265)

Thom , Paul, “Abharî on the Logic of Conjunctive Terms,”Arabic Sciences and Philosophy , 20 (2010): 105-117 with in Appendix “Readings of the Subject Term” a translation by Tony Street of Nasîr al-Dîn al-Tûsî’s critique of al-Abharî: 118-24 [includes criticisms by al-Tûsî].

Abû al-Barakât al-Baghdâdî

Nony , Sylvie, “La dynamique d’Abû l-Barakât: faire le vide pour penser le changement du changement,” inThe Age of Averroes , pp. 93116.

al-Âmidî

Arif , Syamsuddin, “Al-Âmidî’s Reception of Ibn Sînâ: ReadingAl-Nûr al-Bâhir fî al-Hikam al-Zawâhir ,” inAvicenna and his Legacy , pp. 205-18.

Janssens , Jules, “Al-Amidi and His Integration of Philosophy into Kalam,” inUluslararasi Seyfuddîn Âmidî Sempozyumu Bildirileri/International Conference on Sayf al-Din al-Amidi Papers , ed. by Ahmet Erkol, Abdurrahman Adak & Ibrahim Bor (Istanbul: Ensar, 2009), pp. 305-22.

Averroes

Averroes ,Commentarium magnum in Aristotelis physicorum librum septimum (Vindobonensis, lat. 2334) , ed. by Horst Schmieja consilio et auctoritate Rhenano-Westphalicae (Abhandlungen der Nordrheinisch-Westfälischen Akademie der Wissenschaften. Averrois Opera 115. Series B: Averroes latinus) (Paderborn: Schöningh, 2007), xxxii-292 pp., ISBN 978-3-506-76316-7.

Averroes ,On Aristotle’s “Metaphysics” . An annotated transl. of the so-called “Epitome” ed. by Rüdiger Arnzen (Scientia Graeco-Arabica 5). Berlin-New York: De Gruyter, 2010, x-378 pp., ISBN 978-3-11-022001-8.

Averroes ,Geloof en wetenschap in de Islam. Averroes’ “Het beslissende woord” , intro. transl. and notes by Remke Kruk (Viator). Kampen: Klement, 2006, 72 pp., ISBN 90-77070-75-3.

Adamson , Peter, “Yahyá ibn ‘Adî and Averroes onMetaphysics Alpha Elatton,”Documenti e Studi , 21 (2010): 343-74.

Amar , Zohar,Lev , Efraim &Serri , Yaron, “Ibn Rushd on Galen and the New Drugs Spread by the Arabs,”Journal Asiatique , 297.1 (2009): 83-101.

Arnzen , Rüdiger**,** “Ibn Rushd on the Structure of Aristotle’sMetaphysics ,”Documenti e Studi , 21 (2010): 375-410.

Attali , Jacques,Raison et foi. Averroès, Maïmonide, Thomas d’Aquin (Conférence Del Duca). Paris: Bibliothèque Nationale de France, 2004, 84 pp., ISBN 2-7177-2321-8.

Bäck , Allan, “Avicenna and Averroes: Modality and Theology,” inPotentialität und Possibilität. Modalaussagen in der Geschichte der Metaphysik , ed. by Thomas Buchheim et alii (Stuttgart-Bad Cannstatt: Frommann-Holzboog, 2001), pp. 125-45.

Bauloye , Laurence &Rutten , Christina, “Genres et catégories chez Aristote, chez Plotin et chez Averroès,” inPlaton et Aristote .Dialectique et métaphysique , ed. by Ilias Tsimbidaros (Cahiers de philosophie ancienne 19). (Brussels: OUSIA, 2004), pp. 103-119.

Belo , Catarina, “Deus na filosofia e na teologia islâmicas: a resposta de Averróis a al-Ghazzali,” inA Questão de Deus na História da Filosofia , vol. I, ed. by Maria Leonor L. O. Xavier (Lisbon: Sintra, Zéfiro/Fundação para a Ciência e Tecnologia/Centro de Filosofia da Universidade de Lisboa, 2008), pp. 229-37.

Benmakhlouf , Ali, “Les limites du language comme limites du monde: Averroès et Montaigne,”Rencontres d’Averroès , 15 (2009): 23-27.

Berg , Nancy, “When Ibn Rushd Met Borges,”Journal of Arabic Literature , 41, 1-2 (2010): 148-59.

Bertolacci , Amos, “The Reception of Averroes’ Long Commentary on theMetaphysics in Latin Medieval Philosophy until Albertus Magnus,” inVia Alberti , pp. 457-80.

Black , Deborah L., “Averroes on the Spirituality and Intentionality of Sensation,” inThe Age of Averroes , pp. 159-74.

Boulègue , Laurence, “A propos de la thèse d’Averroès. Pietro Pomponazziversus Agostino Nifo,” inPietro Pomponazzi entre traditions et innovations , ed. by Joël Biard & Thierry Gonthier (Bochumer Studien zur Philosophie 48) (Amsterdam: Grüner, 2009), pp. 83-98.

Brenet , Jean-Baptiste, “Corps-sujet, corps-objet. Notes sur Averroès et Thomas d’Aquin dans leDe immortalitate animae de Pomponazzi,” inPietro Pomponazzi entre traditions et innovations , ed. by Joël Biard & Thierry Gonthier (Bochumer Studien zur Philosophie 48) (Amsterdam: Grüner, 2009), pp. 11-28.

------- , “Averroès et les “averroïstes” dans le traitéSur l’éternité des choses de Nicolas d’Autrécourt,” inNicolas d’Autrécourt et la Faculté des Arts de Paris. Actes du Colloque de Paris, 19-21 mai 2005 , ed. by S. Caroti & C. Grellard (Quaderni di “Paideia” 4) (Cesena: Stilgraf Editrice, 2006), pp. 253-76.

Conolly , Brian Francis, “Averroes, Thomas Aquinas and Giles of Rome on How this Man Understands,”Vivarium , 45 (2007): 69-92.

Copenhaver , Brian, “Ten Arguments in Search of a Philosopher: Averroes and Aquinas in Ficino’sPlatonic Theology ,”Vivarium , 47 (2009): 444-79.

Di Giovanni , Matteo, “Substantial Form in Averroes’sLong Commentary on theMetaphysics ,” inIn the Age of Averroes , pp. 175-94.

------- , “Demonstration and First Philosophy. Averroes onMet. Zeta as a Demonstrative Examination (al-fahs al-burhânî ),”Documenti e Studi , 20 (2009): 95-126.

Di Martino , Carla, “La memoria nell’ Epitome dei Parva Naturalia di Ibn Rushd,” in Parva Naturalia. Saperi medievali, natura e vita. Atti dell’XI Convegno della Società Italiana per lo Studio del Pensiero Medievale (Macerata, 7-9 dicembre 2001), ed. by Chiara Crisciani, Roberto Lambettini & Romana Martorelli Vico (Università degli Studi di Macerata 97, Atti 44) (Pisa & Rome: Istituti Editoriali e Poligrafici Internazionali, 2004), pp. 189-99.

Feldman , Noah, “War and Reason in Maimonides and Averroes,” inThe Ethics of War. Shared Problems in Different Traditions , ed. by Richard Sorabji & David Rodin (Aldershot: Ashgate, 2006), pp. 92-107.

Harvey , Steven, “When Did Jews Begin to Consider Averroes the Commentatora,” inFlorilegium mediaevale , pp. 279-96.

Heller-Roazen , Daniel, “Philosophy before the Law: Averroës’sDecisive Treatise ,”Critical Inquiry , 32.3 (2006): 412-42.

Hissette , Roland, “Des leçons doubles dues à Guillaume de Lunaa Le cas de sa traduction du commentaire moyen d’Averroès sur l’Isagoge ,”Documenti e Studi , 21 (2010): 433-55.

------- , “A propos de l’éditionprinceps (1497) desDestructiones destructionum d’Averroès. Contribution auGesamtkatalog der Wiegendrucke (notice 3106),” inFlorilegium mediaevale , pp. 297-322.

Kleven , Terence J., “ “For Truth Does Not Oppose Truth”: The Agreement of Divine Law and Philosophy in Averroës’ The Book of the Decisive Treatise (Kitab Fasl al-Maqal),” in Political Islam from Muhammad to Ahmadinejad: Defenders, Detractors, and Definitions, ed. by Joseph Morrison Skelly (Santa Barbara, CA: Praeger Security International, 2010), pp. 225-36.

Kukkonen , Taneli, “Mind and Modal Judgment. Al-Ghazâlî and Ibn Rushd on Conceivability and Possibility,” inMind and Modality. Studies in the History of Philosophy in Honour of Simo Knuutila , ed. by Vesa Hirvonen, Toivo J. Holopainen & Miira Tuominen (Brill’s Studies in Intellectual History 14). (Leiden: Brill, 2006), pp. 121-39.

Kurmanalieva , Ainur D., “Al-Farabi and Ibn Rushd on the Correlation between Philosophy and Religion,”Comparative Islamic Studies , 3,2 (2007): 247-53.

López Farjeat , Luis Xavier, “Scientia, opinio et fides: El impacto de los tratados lógicos de Aristóteles en Tomás de Aquino y Averroes,” inTomás de Aquino, Commentador de Aristóteles , ed. by Héctor Velásquez (Mexico City: Universidad Panamericana, 2010), pp. 91-123.

------- ,“La crítica de Averroes contra el determinismo de los asharíes,”Diánoia (Mexico), LIV/63 (2009): 115-32.

Makki , Carmen &Martínez Lorca , Andrés, “Averroes, sobre las facultades locomotriz y desiderativa en alTaljîs del De Anima,”La Ciudad de Dios , 221.1 (2008): 201-21 [includes translation by Makki].

Pereira de Souza , Rosalie Helena, “Eternidade e tempo em Averóis. Da Palavra eterna de deus ao discurso racional dos filósofos,” inTempo e eternidade na Idade Média , ed. by Jan G.T. ter Reegen, Luis A. De Boni, Marcos Roberto N. Costa (Porto Alegre: EST Edições, 2007), pp. 52-60.

Pérez-Ilzarbe , Paloma, “Definition and Demonstration: Aristotle, Averroes, Grosseteste,” inIn Aristotelis Analytica Posteriora , pp. 71-110.

Puig Montada , Josep, “ ‘Substance’ in Averroes’ Three Commentaries on theMetaphysics ,” inFlorilegium mediaevale , pp. 491-524.

------- , “La doctrina de la dinastía almohade y Averroes,” inIdade Média. Tempo do mundo, tempo dos homens, tempo de Deus , ed. by José Antonio de Camargo Rodrigues de Souza (Porto Alegre: EST Edições, 2006), pp. 362-73.

Sidiropoulou , Chryssi, “Who is the God of the Qur’ana A Medieval Islamic Debate and Contemporary Philosophy of Religion,” inClassic Issues in Islamic Philosophy , pp. 91-109 [also on al-Ghazâlî].

Sirat , Colette &Geoffroy , Marc, “La version arabo-hébraïque médiévale duGrand Commentaire d’Averroès sur leDe anima d’Aristote et Shem Tov b. Joseph b. Shem Tov,” inFlorilegium mediaevale , pp. 541-61.

Tellkamp , Jörg A., “Why does Albert the Great Criticize Averroes’ Theory of the Possible Intellecta,” inVia Alberti , pp. 61-78.

Thom , Paul, “Averröes,” in hisMedieval Modal Systems: Problems and Concepts (Ashgate Studies in Medieval Philosophy) (Aldershot: Ashgate, 2003), pp. 81-91.

Vagelpohl , Uwe, “ThePrior Analytics in the Syriac and Arabic Traditions,”Vivarium , 48 (2010): 136-58.

Villani-Lubelli , Ubaldo, “Heinrich von Lübeck als Leser des Averroes,” in Per perscrutationem philosophicam. Neue Perspektiven der mittelalterlichen Forschung, Loris Sturlese zum 60. Geburtstag gewidmet, ed. by Alessandra Beccarisi, Ruedi Imbach & Pasquale Porro (Corpus philosophorum teutonicorum medii aevi 4) (Hamburg: Meiner, 2008), pp. 240-51.

Zonta , Mauro, “The revisions of Qalonymos ben Qalonymos’s Medieval Hebrew Version of Averroes’sMiddle Commentary on Aristotle’s Metaphysics ,”Documenti e Studi , 21 (2010): 457-73.

Avicenna

Avicenna ,The Physics of The Healing, A parallel English-Arabic text & transl., introduced, and annotated by Jon McGinnis, vol. I, Books I & II, and vol. II, Books III & IV (Islamic Translation Series). Provo, Utah: Brigham Young University Press, 2009, vol. I: xxxiv-259+259 pp; vol. II, xiii+260-579+260-560 pp., ISBN 978-0-8425-2747-7 for the set [rev. Arabic Cairo edition].

ibn Sina ,Risalah: 'asbab huduth al-huruf: A Treatise on Arabic Phonetics , transl., notes and comments by Solomon I. Sara, S.J. (Lincom Studies in Phonetics). Munich: Lincom Europa, 2009, x-182 pp., ISBN 978-3-929075-915 [includes the 1983 Damascus Arabic edition; uses an unusual system of transliteration].

Acikgenc , Alparslan, “The Relevance of the Ibn Sina and Ghazali Debate: An Evaluation and Reassessment,”Ishraq , 1 (2010): 254-67.

Ahmed , Asad Q., “Interpreting Avicenna: Urmawî/Tahtânî and the Later Logical Tradition on Propositions,”Documenti e Studi , 21 (2010): 313-42.

Akasoy , Anna, “Ibn Sînâ in the Arab West: The Testimony of an Andalusian Sufi,”Documenti e Studi , 21 (2010): 287-312

Arif , Syamsuddin, “Al-Âmidî’s Reception of Ibn Sînâ: ReadingAl-Nûr al-Bâhir fî al-Hikam al-Zawâhir ,” inAvicenna and his Legacy , pp. 205-18.

------- , “The Universe as a System: Ibn Sînâ’s Cosmology Revisited,”Islam & Science , 7, n. 2 (Winter 2009): 127-45.

Bäck , Allan, “Insights of Avicenna,” inIn Aristotelis Analytica Posteriora , pp. 111-48.

------- , “Avicenna on the Categorical Assertion,” in Medieval Theories on Assertive and Non-Assertive Languages. Acts of the 14th European Symposium on Medieval Logic and Semantics. Rome, June 11-15, 2002, ed. by Alfonso Maierù and Luisa Valente (Lessico intellettuale europeo 97) (Florence: Olschki, 2004), pp. 141-62.

------- , “Avicenna and Averroes: Modality and Theology,” inPotentialität und Possibilität. Modalaussagen in der Geschichte der Metaphysik , ed. by Thomas Buchheim et alii (Stuttgart-Bad Cannstatt: Frommann-Holzboog, 2001), pp. 125-45.

Burrell , David B., “Existence Deriving from the ‘Existent’: Mulla Sadra with Ibn Sînâ and al-Suhrawardî,” inAvicenna and his Legacy , pp. 249-55.

Carusi , Paola, “Età avanzata e qualità della vita nel ‘Canone’ di Avicenna,” inVita longa. Vecchaia e durata della vita nella tradizione medica e aristotelica antica e medievale , ed. by Chiara Crisciani et alii (Firenze: SISMEL, 2009), pp. 41-60.

Copenhaver , Brian, “Ten Arguments in Search of a Philosopher: Averroes and Aquinas in Ficino’sPlatonic Theology ,”Vivarium , 47 (2009): 444-79.

Demirli , Ekrem, “The Influence of Ibn Sînâ on Sar al-Dîn Qûnawî and his Followers,”Ishraq , 1 (2010): 472-78.

Druart , Thérèse-Anne, “Ibn Sînâ (Avicenna) and Duns Scotus,” inJohn Duns Scotus, Philosopher. Proceedings of “The Quadruple Congress” on John Duns Scotus , Part I, ed. by Mary Beth Ingham & Oleg Bychkov (Archa Verbi. Subsidia 3) (Münster: Aschendorff Verlag & St. Bonaventure, NY: Franciscan Institute Publications, 2010), pp. 13-27.

Fenton , Paul B., “New Light on Maimonidean Writings on Metempsychosis and the Influence of Avicenna,” inAvicenna and his Legacy , pp. 341-68.

Fidora , Alexander, “Zum epistemologischen Status der Medizin in derSumma Avicennae und bei Thomas von Aquin,” inHandlung und Wissenschaft. Die Epistemologie der praktischen Wissenschaft im 13. und 14. Jahrhundert , ed. by Matthias Lutz-Bachmann & Alexander Fidora (Wissenskultur und gesellschaftlicher Wandel 29) (Berlin: Akademie-Verlag, 2008), pp. 97-105.

Furlong , Peter, “The Latin Avicenna and Aquinas on the Relationship between God and the Subject of Metaphysics,”Proceedings of the American Catholic Philosophical Association , 83 (2009): 129-40.

Gutas , Dimitri, “The Study of Avicenna. Status Quaestionis atque Agenda,”Documenti e Studi , 21 (2010): 45-69.

Harvey , Steven, “Avicenna’s Influence on Jewish Thought: Some Reflections,” inAvicenna and his Legacy , pp. 327-40.

Hodges , Wilfrid, “Ibn Sînâ on Analysis: 1. Proof search. Or: Abstract State Machines as a Tool for History of Logic,” inFields of Logic and Computation , ed. by A. Blass et al. (Lecture Notes in Computer Science 6300). Berlin: Springer, 2010, pp. 354-404.

Hughes , Aaron W., “Mi’râj and the Language of Legitimation in the Medieval Islamic and Jewish Philosophical Traditions: A Case Study of Avicenna and Abraham ibn Ezra,” inThe Prophet’s Ascension: Cross-Cultural Encounters with the Islamic Mi’râjTales , ed. by Christiane Gruber & Frederick Colby (Bloomington: Indiana University Press, 2010), pp. 172-91.

Janssens , Jules, “Ibn Sînâ’s Impact on Fakhr ad-Dîn ar-Râzî’sMabâhit al-Mashriqiyya , with Particular Regard to the Section Entitledal-Ilâhiyyât al-mahda : An Essay of Critical Evaluation,”Documenti e Studi , 21 (2010): 259-85.

Lagerlund , Henrik, “Avicenna and al-Tûsî on Modal Logic,”History and Philosophy of Logic , 30.3 (2009): 227-39.

Legenhausen , Muhammad**,** “Ibn Sina’s Concept of God,”Ishraq , 1 (2010): 317-44.

-------, “Ibn Sina’s Arguments Against God’s Being a Substance,” inSubstance and Attribute , pp. 117-43.

Lim , Kevjn, “God’s Knowledge of Particulars: Avicenna, Maimonides, Gersonides,”Journal of Islamic Philosophy , 5 (2009): 75-98.

Lizzini , Olga, “L’âme chez Avicenne: quelques remarques autour de son statut épistémologique et de son fondement métaphysique,”Documenti e Studi , 21 (2010): 223-42.

------- , “Intellectus, intelligentia,mens in Avicenna,” inPer una storia del concetto di mente , vol. I, ed. by Eugenio Canone (Lessico intellettuale europeo 99). (Florence: Olschki, 2005), pp. 123-65.

López Farjeat , Luis Xavier, “Percepción, intencionalidad y pensamiento animal en Arístoteles y Avicena,” inLa mente animal , ed. by Luis Xavier López Farjeat (Mexico City: Los Libros de Homero/Universidad Panamericana, 2009), pp. 33-47.

------- ,“El conocimiento animal en Aristóteles y Avicena,”Acta Philosophica , 19 (2010): 125-44.

López Farjeat , Luis Xavier &Ladrón de Guevara , Jorge Morales, “El contenido cognitivo de la percepción: Avicena y McDowell,”Thémata (Sevilla), 43 (2010): 251-70.

Marmura , Michael E., “Avicenna on Meno’s Paradox: On “Apprehending” Unknown Things through Known Things,”Mediaeval Studies , 71 (2009): 47-62.

Mazzola Verza , Tadeu, “Deus como causa final naIlahiyyat da Shifa’ de Avicena,” inIn Aristotelis Analytica Posteriora , pp. 149-62.

McGinnis , Jon,Avicenna (Great Medieval Thinkers). Oxford: Oxford University Press, 2010, xvi-300 pp., ISBN 978-0-19-533148-6.

------- , “Avicennan Infinity: A Select History of the Infinite through Avicenna,”Documenti e Studi , 21 (2010): 199-222.

------- , “Positioning Heaven. The infidelity of a faithful Aristotelian,”Phronesis , 51 (2006): 140-61.

Muehlethaler , Lukas, “Ibn Kammûna (d. 683/1284) on the Argument of the Flying Man in Avicenna’sIshârât and al-Suhrawardî’sTalwîhât ,” inAvicenna and his Legacy , pp. 179-2003.

Nusseibeh , S., “Avicenna: Providence and God’s Knowledge of Particulars,” inAvicenna and his Legacy , pp. 275-88.

Palazzo , Alessandro, “Ez sprichet gar ein hôher meister”: Eckhart e Avicenna,” inStudi sulle fonti di Meister Eckhart , vol. I*,* ed. by Loris Sturlese (Dokimion 34) (Freiburg: Academic Press, 2008), pp. 71-95 & 97-111.

Pazouki , Shahram, “From Aristotle’sOusia to Ibn Sina’sJawhar ,” inSubstance and Attribute , pp. 163-71.

Piro , Francesco, “Animalité et connaissance animale. Notes sur la doctrine avicennienne de l’estimative et sur ses interprétations en Occident,” transl. by A. Moretti with Th. Gontier inAnimal et animalité dans la philosophie de la Renaissance et de l’âge classique , ed. by Thierry Gonthier (Bibliothèque philosophique de Louvain 64) (Louvain-la-Neuve: Éditions de l’Institut Supérieur de Philosophie 2005), pp. 131-51.

Privot , M., “LeMoi , d’Ibn Sînâ auKitâb al-Rumûz d’al Shahrazûrî,” inUltra Mare: Mélanges…offerts à Aubert Martin , ed. by Frédéric Bauden (A.P.H.A. mémoires 3) (Louvain: Peeters, 2004), pp. 289-99.

al-Rahim , Ahmed, “Avicenna’s Immediate Disciples: Their Lives and Works,” inAvicenna and his Legacy , pp. 1-25 [Bahmanyâr, Ibn Zayla, and al-Ma’sûmî].

Reisman , David C., “The Ps.-Avicenna Corpus II: The Sûfistic Turn,”Documenti e Studi , 21 (2010): 243-58.

Street , Tony, “Avicenna’sTwenty Questions on Logic : Preliminary Notes for Further Work,”Documenti e Studi , 21 (2010): 97-111.

Strobino , Riccardo*,* “Avicennaon the Indemonstrability of Definition,”Documenti e Studi , 21 (2010): 113-63 [includes the English translation ofKitâb al-burhân , IV, 2].

Szpiech , Ryan, “In Search of Ibn Sînâ’s “Oriental Philosophy” in Medieval Castile,”Arabic Sciences and Philosophy , 20.2 (2010): 185-206.

Tegtmeier , Erwin, “Ibn Sina on Substances and Accidents,” inSubstance and Attribute , pp. 229-36.

Thom , Paul, “Avicenna,” in hisMedieval Modal Systems: Problems and Concepts (Ashgate Studies in Medieval Philosophy) (Aldershot: Ashgate, 2003), pp. 81-91.

Treiger , Alexander, “Avicenna’s Notion of Transcendental Modulation of Existence (tashkîk al-wujûd, analogia entis ) and Its Greek and Arabic Sources,”Documenti e Studi , 21 (2010): 165-98.

Turker , Habip, “A Discussion of the Aesthetic Views of Ibn Sînâ and Aristotle on the Basis of Aesthetic Value,” inClassic Issues in Islamic Philosophy , pp. 151-70.

Vagelpohl , Uwe, “ThePrior Analytics in the Syriac and Arabic Tradition,”Vivarium , 48 (2010): 136-58.

Yaldir , Hulya, “Ibn Sînâ and Descartes on the Origins and Structure of the Universe: Cosmology and Cosmogony,”Journal of Islamic Philosophy , 3-57.

al-Fârâbî

Barontini , Michele &Tonietti , Tito M., “ ‘Umar al-Khayyâm’s Contribution to the Arabic Mathematical Theory of Music,”Arabic Sciences and Philosophy , 20.2 (2010): 255-79.

de Vaulx d’Arcy , Guillaume, “Lanaqla , étude du concept de transfert dans l’oeuvre d’al-Fârâbî,”Arabic Sciences and Philosophy , 20 (2010): 125-76.

El Fekkak , Badr, “Alexander’s*‘Inâya* Transformed: Justice as Divine Providence in Al-Fârâbî,”Documenti e Studi , 21 (2010): 1-17.

Freudenthal , Gad, “Le détermination partielle, biologique et climatologique de la félicité humaine. Maïmonideversus al-Fârâbî à propos des influences célestes,” inMaïmonide, philosophe et savant (1138-1204) , ed. by Tony Lévy & Roshdi Rashed (Ancient and Classical Philosophy). (Louvain: Peeters, 2004), pp. 79-129.

Hasnawi , Ahmad, “Réflexions sur la terminologie logique de Maïmonide et son contexte Farabien,” inMaïmonide, philosophe et savant (1138-1204) , ed. by Tony Lévy & Roshdi Rashed (Ancient and Classical Philosophy). (Louvain: Peeters, 2004), pp.39-78.

Janos , Damien, “The Greek and Arabic Proclus and al-Fârâbî’s Theory of Celestial Intellection in its Relation to Creation,”Documenti e Studi , 21 (2010): 19-44.

------- , “Al-Fârâbi, Creation ex nihilo, and the Cosmological Doctrine ofK. al-Jam’ andJawâbât ,”Journal of the American Oriental Society , 129 (2009): 1-17.

Javadi , Mohsen, “Aristotle and Farabi on the Definition and Priority of Substance,” inSubstance and Attribute , pp. 67-77.

Kurmanalieva , Ainur D., “Al-Farabi and Ibn Rushd on the Correlation between Philosophy and Religion,”Comparative Islamic Studies , 3,2 (2007): 247-53.

López Farjeat , Luis Xavier, “Las relaciones entre retórica y poética en losFusûl [al-‘ilm] al-Madani de al-Fârâbî ,” inEnsayos sobre la tradición retórica , ed. by Helena Beristáin & Gerardo Ramírez Vidal (Mexico City: Universidad Nacional Autónoma de México, 2009), pp. 293-306.

Neubauer , Eckhard, “Musikalische Metrik bei al-Fârâbî (gest. 950) und ihr Ebenbild bei Thoinot Arbeau (gest. 1595),” inClassical Arabic Humanities , pp. 127-47.

Ibn ‘Adî

Adamson , Peter, “Yahyá ibn ‘Adî and Averroes onMetaphysics Alpha Elatton,”Documenti e Studi , 21 (2010): 343-74.

Shah , Muhammad Sultan, “Christian and Muslim Philosophers’ Apologia for Greek Philosophy,”The Islamic Quarterly , 54, n.2 (2010): 83-93 [also on Miskawayh].

Ibn Bâjjah (Avempace)

Ibn Bâjja (Avempace) ,La conduite de l’isolé et deux autres épîtres , intro., critical ed. of the Arabic text, transl. and comments by Charles Genequand (Textes et traditions 19). Paris: Vrin, 2010, x-420 pp., ISBN 978-2-7116-2278-8 [the two other texts areThe Farewell Epistle &Conjunction of the Intellect with Man ].

El Bousklaoui , Said, “Ibn Bâjja’s Notion of Spontaneous Movement,”Journal of Al-Fikr al-‘Arabî al-Mu’âsir , 144-45 (2008): 100-19 [in Arabic].

Ibn Kammûna

Eichner , Heidrun, “The Chapter ‘On Existence and Non-existence’ of Ibn Kammûna’sal-Jadîd fî l-Hikma : Trends and Sources in an Author’s Shaping the Exegetical Tradition of al-Suhrawardî’s Ontology,” inAvicenna and his Legacy , pp. 143-77.

Muehlethaler , Lukas, “Ibn Kammûna (d. 683/1284) on the Argument of the Flying Man in Avicenna’sIshârât and al-Suhrawardî’sTalwîhât ,” inAvicenna and his Legacy , pp. 179-2003.

Ibn Khaldûn

Abbès , Makram, “La guerre chez Ibn Khaldûn. Lecture du chapitre 35 du livre III de laMuqaddima ,”Annales islamologiques , 43 (2009): 87-106

Arnason , Jóhann Páll &Stauth , Georg, “Civilization and State Formation in the Islamic Context. Re-reading Ibn Khaldûn,”Thesis Eleven , n. 76 (2004): 29-48.

Ben Saïd Cherni , Zeïneb, “Ontologie de la donation et “monde de l’esprit” chez Ibn Khaldûn,” inIbn Khaldûn et la fondation , pp. 79-87.

Cheddadi , Abdesselam, “La vision de soi et de l’autre: de l’islam classique à Ibn Khaldûn,” inIbn Khaldûn et la fondation , pp. 21-31.

-------- , “La théorie de la civilisation d’Ibn Khaldûn est-elle universalisablea,”Esprit , n. 2 (2009): 82-95.

------- , “Reconnaissance d’Ibn Khaldûn. Entretien avec Abdesselam Cheddadi. Propos recueillis à Rabat par Olivier Mongin,Esprit , n. 11 (2005): 132-47.

Elamrani-Jamal , Abdelali, “Prophétie selon Ibn Khaldûn et philosophie arabe classique,” inIbn Khaldûn et la fondation , pp. 69-77.

Labib , Abdelaziz, “Sociabilité et histoire chez Mably et Ibn Khaldûn,” inIbn Khaldûn et la fondation ,” pp. 109-29.

Labica , Georges, “La sociologie d’Ibn Khaldûn: La naissance de l’Islam,” inIbn Khaldûn et la fondation , pp. 33-45.

Martinez-Gros , Gabriel, “Ibn Khaldûn et Tocqueville,” inIbn Khaldûn et la fondation , pp. 91-107.

------- , “Que Faire d’Ibn Khaldûna,”Esprit, n. 11 (2005):148-66.

Mufti , Malik, “Jihad as Statecraft: Ibn Khaldun on the Conduct of War and Empire,”History of Political Thought , 30, n.3 (2009): 385-410.

Rumo , Khaled, “La problématique foi et raison chez Ibn Khaldûn et son actualisation,” inIbn Khaldûn et la fondation , pp. 47-66.

Turroni Roussillon , Giuliana, “Ibn Khaldûn et le destin de l’histoire humaine entre politique et civilisation,” inIbn Khaldûn et la fondation , pp. 131-41.

Wolf-Gazo , Ernest, “Prolegomena to West and East,” inKnowledge, Language, Thought , pp. 209-220.

Ibn Masarra

Garrido Clemente , Pilar, “The Book of the Universe: On the Life and Works of Ibn Masarra al-Jabalî,”Ishraq , 1 (2010): 379-403.

------- , “El debate acerca del presunto influjo del Pseudo-Empédocles en el pensamiento de Ibn Massarra de Córdoba,”Revista Española de Filosofía Medieval , 16 (2009): 11-33.

Ibn al-Nafîs

Fancy , Nahyan, “The Virtuous Son of the Rational: A Traditionalist’s Response to theFalâsifa ,” inAvicenna and his Legacy , pp. 219-47.

Ibn Sab’în

Ibn Sab’în ,Die Sizilianischen Fragen , ed. and transl. by Anna Akasoy (Herders Bibliothek der Philosophie des Mittelalters 2). Freiburg i. Br., Basel, Vienna: Herder, 2005, 252 pp., ISBN 3-451-28505-3.

Ibn Tufayl

Ibn Tufayl’s Hayy ibn Yaqzân: A Philosophical Tale , updated transl. with Intro. and Notes by Lenn Evan Goodman. Chicago: The University of Chicago Press, 2009, xx-260 pp., ISBN 978-0-226-30310-9 [New Preface and Bibliography].

Ibn Tufail, Abû B. ,Der Philosoph als Autodidakt. Ein philosophischer Insel-Roman [Hayy ibn Yaqzan], transl. with intro. and notes by Patric O. Schaerer (Philosophische Bibliothek 5558). Hamburg: Meiner, 2004, lxxxvi-152 pp., ISBN 3-7873-1797-X or 978-3-7873-1797-4.

Ibn Tufail, Abû Bakr Muhammad ,Hayy ibn Yaqzân. Een filosofische allegorie uit Moors Spanje , transl. with intro. by Remke Kruk. Amsterdam: Bulaaq, 2005, 149 pp., ISBN 90-5460-054-3.

Ibn Tufayl ,El filósofo autodidacta , tansl. by Ángel González Palencia & Intro. by Marcelino Rodríguez Donis [with 1900 prólogo by Marcelino Menéndez Pelayo, 1948 prólogo by Ángel González Palencia, 1955 Intro. by Emilio Tornero Poveda, and illustrations of the 1708 Latin ed. by Ockley]. Sevilla: doble, 2007, xii, liii-104 pp., ISBN 978-84-935264-5-0 [mostly a reprint of 1948].

Fancy , Nahyan, “The Virtuous Son of the Rational: A Traditionalist’s Response to theFalâsifa ,” inAvicenna and his Legacy , pp. 219-47.

Kukkonen , Taneli, “Heart, Spirit, Form, Substance: Ibn Tufyal’s Psychology,” inIn the Age of Averroes , pp. 195-214.

Ikhwân as-Safâ’

The Epistles of the Brethern of Purity , On Logic , An Arabic Critical Edition and English Translation ofEPISTLES 10-14, ed. and transl. by Carmela Baffioni. Oxford: Oxford University Press with The Institute of Ismaili Studies, 2010, xviii-200+202 pp., ISBN 978-0-19-958652-3.

The Epistles of the Brethern of Purity , The Case of the Animals versus Man Before the King of the Jinn, An Arabic Critical Edition and English Translation ofEPISTLE 22, ed. and transl. by Lenn E. Goodman & Richard McGregor, foreword by Nader El-Bizri. Oxford: Oxford University Press with The Institute of Ismaili Studies, 2009, xxvi-394+280 pp., ISBN 978-0-19-958016-3.

Albert Reyna , Ricardo Felipe, “El concepto de lenguaje en lasEpístolas de los Hermanos de la Pureza ,”Anaquel de Estudios Árabes , 20 (2009): 5-17.

La Spisa , Paolo, “Deux fragments des Ikhwân al-Safâ’ dans une collection arabe chrétienne,”Le Muséon , 123,1-2 (2010): 203-27 [in Parisinus 213 fromEpistle of the Man as microcosm and fromEpistle on Meteorology ].

al-Jûzjânî

Ragep , F. Jamil, “TheKhilâs kayfiyyat tarkîb al-aflâk of al-Jûzjânî: A Preliminary Description of its Avicennian Themes,” inAvicenna and his Legacy , pp. 301-06.

al-Kindî

[al-Kindî] ,Medieval Islamic Swords and Swordmaking: Kindi’s treatise “On Swords and their Kinds” , ed. by Robert G. Hoyland & Brian Gilmour, intro. by James Allan. Oxford: Gibb Memorial Trust, 2006, viii-216 pp., ISBN 978-0-906094-52-5.

Altmann , A. &Stern , S.M.,Isaac Israeli: A Neoplatonic Philosopher of the Early Tenth Century , with a new foreword by Alfred Ivry. Chicago & London: The University of Chicago Press, 2009, xxx-226 pp., ISBN 978-0-226-01613-9 [reprint of 1958 book, contains translations of some of al-Kindî’s small treatises].

Adamson , Peter, “Immanence and transcendence. Intellect and forms in al-Kindî and theLiber de causis ,” inEriugena, Berkeley, and the Idealist Tradition , ed. by Stephen Gersh & Dermot Moran. (Notre Dame, IN: University of Notre Dame Press, 2006), pp. 187-201.

Mîr Dâmâd

Ilkhani , Mohammad, “De l’unité divine transcendante à la pluralité des créatures: Achard de Saint-Victor et Mîr Dâmâd,” in aaλλa εa μοι κατaλεξον… “Mais raconte-moi en detail…”. Mélanges de philosophie et de philologie offerts à Lambros Couloubaritsis , ed. by M. Broze, B. Decharneux & S. Delcomminette (Paris: Ousia-Vrin, 2008), pp. 581-93.

Miskawayh

Bettini , Lidia, “Una questione di filosofia morale: come considerareal-istirsâl ilâ al-mawt ,”Islamochristiana , 35 (209): 141-52 [based onKitâb al-Hawâmil ].

Shah , Muhammad Sultan, “Christian and Muslim Philosophers’ Apologia for Greek Philosophy,”The Islamic Quarterly , 54, n.2 (2010): 83-93 [also on Yahya ibn ‘Adî].

Mullâ Sadrâ

Mullâ Sadrâ Shîrâzî ,On the Hermeneutics of the Light Verse of the Qur’ân ( Tafsîr Âyat al-Nûr*)* , transl., intro. and notes by Latimah Parvin Peerwani. London: ICAS Press, 2004, ISBN 1-904063-16-0.

[Mullâ Sadrâ] , seeNasir , Mohamad Nasrin, “On God’s names and Attributes: An Annotated Translation from Mullâ Sadrâ’sal-Mazâhir al-ilâhiyya ,”Journal of Islamic Philosophy , 5 (2009): 59-74.

Burrell , David B., “Existence Deriving from the ‘Existent’: Mullâ Sadrâ with Ibn Sînâ and al-Suhrawardî,” inAvicenna and his Legacy , pp. 249-55.

Eshkevari , Mohammad Fanaei, “Mulla Sadra’s Theory of Substantial Motion,” inSubstance and Attribute , pp. 25-43.

Hadavi , Hamid, “The Transcendent Philosophy of Mullâ Sadrâ: Sources and Innovations,”Ishraq , 1 (2010): 160-68 [in Russian].

Kalbasi , Hossein Ashtari, “The Science of the Soul according to Mullâ Sadrâ,”Ishraq , 1 (2010): 148-59.

Kalin , Ibrahim,Knowledge in Later Islamic Philosophy: Mullâ Sadrâ on Existence, Intellect, and Intuition . Oxford: Oxford University Press, 2010, xxii-315 pp., ISBN 978-0-19-973524-2.

Khâjavî , Muhammad, “How Did Mullâ Sadrâ Himself Define the “Transcendent Philosophy”,”Ishraq , 1 (2010): 113-17 [in Russian].

Mujtahidî , Karîm, “Mullâ Sadrâ in Henry Corbin’s Interpretation,”Ishraq , 1 (2010): 88-96 [in Russian].

al-Shahrazûrî

Aavani , Gholamreza, “Shahrazûrî’s Ethical Theory as Expounded in HisShajarah al-Hâhiyyah ,”Ishraq , 1 (2010): 193-200.

al-Shîrâzî

Chipman , Leigh N., “Is Medicine an*‘ilm* a A Preliminary Note on Qutb al-Dîn al-Shîrâzî’sal-Tuhfa al-sa’diyya (MS Sehid ‘Ali Pesa 2047),” inAvicenna and his Legacy , pp. 289-300.

Pourjavady , Reza &Schmidtke , Sabine, “Qutb al-Dîn al-Shîrâzî (d. 710/1311) as a Teacher: an Analysis of hisIjâzât [Studies on Qutb al-Dîn al-Shîrâzî, III],”Jurnal Asiatique , 297.1 (2009): 15-55.

Sirâj al-Dîn Urmavî

Ahmed , Asad Q., “Interpreting Avicenna: Urmawî/Tahtânî and the Later Logical Tradition on Propositions,”Documenti e Studi , 21 (2010): 313-42.

Marlow , Louise, “A Thirteenth-Century Scholar in the Eastern Mediterranean: Sirâj al-Dîn Urmavî, Jurist, Logician, Diplomat,”Al-Masaq , 22,3 (2010): 279-313.

al-Suhrawardî

Burrell , David B., “Existence Deriving from the ‘Existent’: Mullâ Sadrâ with Ibn Sînâ and al-Suhrawardî,” inAvicenna and his Legacy , pp. 249-55.

Dînânî , Gholamhossein Ibrahimî, “The World of Imagination,”Ishraq , 1 (2010): 97-104 [in Russian].

Eichner , Heidrun, “ ‘Knowledge by Presence’, Apperception and the Mind-Body Relationship: Fakhr al-Dîn al-Râzî and al-Suhrawardî as Representatives of a Thirteenth Century Discussion,” inIn the Age of Averroes , pp. 117-40.

------- , “The Chapter ‘On Existence and Non-existence’ of Ibn Kammûna’sal-Jadîd fî l-Hikma : Trends and Sources in an Author’s Shaping the Exegetical Tradition of al-Suhrawardî’s Ontology,” inAvicenna and his Legacy , pp. 143-77.

Eshots , Yanis, “A Few Remarks Concerning the Image of Temple in the Writings of Shihâb al-Dîn Suhrawardî,”Ishraq , 1 (2010): 509-15 [in Russian].

Kaukua , Jari, “I in the Light of God: Selfhood and Self-Awareness in Suhrawardî’sHikmat al-ishrâq ,” inIn the Age of Averroes , pp. 141-57.

Muelethaler , Lukas, “Ibn Kammûna (d. 683/1284) on the Argumentof the Flying Man in Avicenna’sIshârât and al-Suhrawardî’sTalwîhât ,” inAvicenna and his Legacy , pp. 179-2003.

al-Tahtânî

Ahmed , Asad Q., “Interpreting Avicenna: Urmawî/Tahtânî and the Later Logical Tradition on Propositions,”Documenti e Studi , 21 (2010): 313-42.

al-Tawhîdî

Thâbit ibn Qurra

Morelon , Régis, “The Astronomy of Thâbit ibn Qurra,” inThâbit , pp. 601-18.

Rashed , Marwan, “Thâbit ibn Qurra sur l’existence et l’infini: lesRéponses aux questions posées par Ibn Usayyid ,” inThâbit , pp. 619-73 [includes intro., Arabic text, transl. and commentary].

------- , “Thâbit ibn Qurra, laPhysique d’Aristote et le meilleur des mondes,” inThâbit , pp. 675-714.

Rashed , Roshdi, “Thâbit ibn Qurra, Scholar and Philosopher (826-901),” inThâbit , pp. 3-13.

------- , “Thâbit ibn Qurra: From Harrân to Baghdad,” inThâbit , pp. 15-24.

Reisman , David C. &Bertolacci , Amos, “Thâbit ibn Qurra’sConcise Exposition of Aristotle’s Mataphysics ,” inThâbit , pp. 715-76 [includes intro., Arabic text, transl. and commentary].

al-Tûsî

[al-Tûsî] , seeStreet , Tony, “Readings of the Subject Term,”Arabic Sciences and Philosophy , 20 (2010): 118-24 [preceded by Thom’s article on al-Abharî].

Lagerlund , Henrik, “Avicenna and al-Tûsî on Modal Logic,”History and Philosophy of Logic , 30.3 (2009): 227-39.

Thom , Paul, “Abharî on the Logic of Conjunctive Terms,”Arabic Sciences and Philosophy , 20 (2010): 105-117 [includes criticisms by al-Tûsî].

Modern and Current Scholars

[Gardet , Louis],Borrmans , Maurice,Louis Gardet (1904-1986). Philosophe chrétien des cultures et témoin du dialogue islamo-chrétien (L’histoire à vif). Paris: Cerf, 2010, vi-370 pp., ISBN 978-2-204-08959-3.

[Strauss , Leo],Abbes , Makram, “Leo Strauss et la philosophie arabe. Les Lumières médiévales contre les Lumières modernes,”Diogène , n. 226 (April 2009): 117-41.

Brisson , Thomas, “Le savoir de l’autrea Les intellectuels arabes de l’université parisienne (1955-1980): une relecture de l’orientalisme français,” inRevue des mondes musulmans et de la Méditerranée , n. 125 (2009, 1): 255-70.

Section II. Kalâm

General Studies

Brague , Rémi, “La philosophie islamique contre le “kalâm”,” inPhilosophie et théologie au Moyen Âge (vol. II ofPhilosophie et théologie ), ed. by Olivier Boulnois. Paris: Cerf, 2009, pp. 63-74.

Christian-Muslim Relations. A Bibliographical History , vol. I:(600-900) , ed. by David Thomas & Barbara Roggema. Leiden: Brill, 2009, xvi-957 pp., ISBN 978-90-04-16975-3.

Keating , Sandra Toenies, “ “Say Not Three”: Some Early Christian Responses to Muslim Questions about the Trinity,”The Thomist , 74 (2010): 85-104.

López Farjeat , Luis Xavier, “La crítica de Averroes contra el determinismo de los asharíes,”Diánoia (Mexico), LIV/63 (2009): 115-32.

Schöck , Cornelia,Koranexegese, Grammatik und Logik. Zum Verhältnis von arabischer und aristotelischer Urteils-, Konsequenz- und Schlusslehre (Islamic Philosophy, Theology and Science. Texts and Studies 60). Leiden: Brill, 2006, xiv-468 pp., ISBN 90-04-14588-5.

Schwarb , Gregor, “Mu’tazilism in the Age of Averroes,” inIn the Age of Averroes , pp. 251-82.

Vasalou , Sophia,Moral Agents and Their Deserts: The Character of Mu’tazilite Ethics . Princeton & Oxford: Princeton University Press, 2008, xvi-252 pp., ISBN ISBN 978-0-691-13145-0 [mainly Basran Mu’tazilites].

Thiele , Jan, “Propagating Mutazilism in the VIth/XIIth Century Zaydiyya: The Role of al-asan al-Raâ,”Arabica , 57,5-6 (2010): 536-58.

N.B. Mark R. Nowacki’sThe Kalam Cosmological Argument for God . Amherst, N.Y.: Prometheus Books, 2007, is irrelevant for Kalâm.

‘Abd al-Jabbâr

‘Abd al-Jabbâr ,Critique of Christian Origins , parallel English-Arabic text, ed., transl. & annotated by Gabriel Said Reynolds & Samir Khalil Samir (Islamic Translation Series). Provo, Utah: Brigham Young University Press, 2010, lxxvii-247+179 Arabic pp., ISBN 978-0-8425-2715-6.

Heemskerk , Margaretha, “A Mu’tazilite Refutation of Christianity and Judaism. Two Fragments from ‘Abd al-Jabbâr’s al-Mughnî fî abwâb al-tawhîd wa-l-adal,” in The Three Rings. Textual Studies in the Historical Trialogue of Judaism, Christianity and Islam, ed. by Barbara Roggema, Marcel Poorthuis & Pim Valkenberg (Publications of the Thomas Instituut te Untrecht. New Series 11). (Louvain: Peeters, 2005), pp. 183-201.

Ibrahim , Tawfiq, “The Proofs of God’s Existence and Oneness in theKalâm ,”Ishraq, 1 (2010): 284-99 [in Russian].

Abû Qurrah (Theodore)

Varsanyi , Orsolya, “The Role of the Intellect in Theodore Abû Qurrah’sOn the True Religion in Comparison with his Contemporaries’ Use of the Term,”Parole de l’Orient , 34 (2009): 51-60 [Abû Râ’ita, al-Jâhiz, al-Rassî & al-Tirmidhî].

al-Ahsâ’î (Ibn Abî Jumhûr)

Schmidtke , Sabine, “New Sources for the Life and Works of Ibn Abî Jumhûr al-Ahsâ’î,”Studia Iranica , 38.1 (2009): 49-68.

al-Ghazâlî

Al-Ghazâlî ,Le critère de distinction entre l’islam et l’incroyance. Interprétation et divergence en islam , Arabic ed., transl, intro. & notes by Mustapha Hogga & foreword by Jean Jolivet (Etudes musulmanes XLII). Paris: Vrin, 2010, 130 pp., ISBN 978-2-7116-2216-0.

[Al-Ghazâlî] , Le livre de la Science, integral transl. ofKitâb al-‘ilm by Jean Abd-al-Wadoud Gouraud. Beirut: Albouraq, 2009, 246 pp., ISBN 978-2-84161-400-4.

[Abû Hâmid Muhammad al-Ghazâlî] ,L’Alchimie du bonheur, suivie du dernier poème attribué à l’Imâm al-Ghazâlî , transl. from English by Muhammad Marcelot. Tunisia; Alif, 2010, 149 pp., ISBN 978-2-9080-087-22-2 [from English translation by Claude Field, 1910].

Abrahamov , Benyamin, “Ibn al-‘Arabî’s Attitude toward al-Ghazâlî,” inAvicenna and his Legacy , pp. 101-15.

Açikgenç , Alparslan, “The Relevance of the Ibn Sina and Ghazali Debate: An Evaluation and Reassessment,”Ishraq , 1 (2010): 254-67.

-------, “Kant and Ghâzâlî on Human Nature,” inKnowledge, Language, Thought , pp. 163-98.

Akasoy , Anna, “The al-Ghazâlî’ Conspiracy: Reflections on the Inter-Mediterranean Dimension of Islamic Intellectual History,” inAvicenna and his Legacy , pp. 117-42.

al-Akiti , M. Affifi, “The Good, the Bad, and the Ugly ofFalsafa : Al-Ghazâlî’sMadnûn ,Tahâfut , andMaqâsid , with Particular Attention to theirFalsafî Treatments of God’s Knowledge of Temporal Events,” inAvicenna and his Legacy , pp. 51-100.

Bargeron , Carol L., “Re-thinkingNecessity (al-Darûra) in al-Ghazâlî’s Understanding of Physical Causation,”Theology and Science , 5.1 (2007): 21-36.

Garden , Kenneth, “Al-Mâzarî al-Dhakî: al-Ghazâlî’s Maghribi Adversary in Nishapur,”Journal of Islamic Studies , 21.1 (2010): 89-107.

------- , “Al-Ghazâlî’s Cosmology and the Veil Section of hisMishkât al-Anwâr ,” inAvicenna and his Legacy ,” pp. 27-49.

Gutas , Dimitri, “Philosophy in the Twelfth Century: One View from Baghdad, or the Repudiation of al-Ghazâlî,” inIn the Age of Averroes , pp. 9-25.

Hennig , Boris, “Ghazali on Immaterial Substances,” inSubstance and Attribute , pp. 55-65.

Hoover , Jon,Ibn Taymiyya’s Theodicy of Perpetual Optimism (Islamic Philosophy, Theology and Science, 73). Leiden-Boston: Brill, 2007, xii-270 pp.

Janssens , Jules, “Al-Ghazâlî: The Introduction of Peripatetic Syllogistic in Islamic Law (and Kalâm),”MIDEO , 28 (2010): 219-33.

Kukkonen , Taneli, “Al-Ghazâlî on the Signification of Names,”Vivarium , 48 (2010): 55-74.

------- , “Al-Ghazâlî’s Skepticism Revisited,” inRethinking the History of Skepticism: The Missing Medieval Background , ed. by Henrik Lagerlund (Studien und Texte zur Geistesgeschichte des Mittelalters 103) (Leiden: Brill, 2010), pp. 29-59.

------- , “Mind and Modal Judgment. Al-Ghazâlî and Ibn Rushd on Conceivability and Possibility,” inMind and Modality. Studies in the History of Philosophy in Honour of Simo Knuutila , ed. by Vesa Hirvonen, Toivo J. Holopainen & Miira Tuominen (Brill’s Studies in Intellectual History 14). (Leiden: Brill, 2006), pp. 121-39.

Lagerlund , Henrik, “Al-Ghazâlî on the Form and Matter of the Syllogisms,”Vivarium , 48 (2010): 193-214.

Mårtensson , Ulrika, “Through the Lens of Modern Hermeneutics: Authorial Intention in al-Tabarî’s and al-Ghazâlî’s Interpretation of Q. 24:35,”Journal of Qur’anic Studies , 11.2 (2009): 20-48.

Ormsby , Eric, “The Poor Man’s Prophecy: Al-Ghazâlî on Dreams,” inDreaming across Boundaries: The Interpretation of Dreams in Islamic Lands , ed. by Louise Marlow (Ilex Foundation Series) (Boston, Mass.: Ilex Foundation, 2008), pp. 142-51.

Rayan , Sobhi, “Al-Ghazali’s Use of the Terms “Necessity” and “Habit” in his Theory of Natural Causality,”Theology and Science , 2.2 (2004): 255-68.

Shihadeh , Ayman, “New Light on the Reception of al-Ghazâlî’sDoctrine of the Philosophers (Maqâsid al-falâsifa ),” inIn the Age of Averroes , pp. 77-92.

Truglia , Craig, “Al-Ghazali and Giovanni Pico della Mirandola on the Question of Human Freedom and the Chain of Being,”Philosophy East and West , 60.2 (2010): 143-66.

Whittingham , Martin, “Al-Gahzâlî on Jews and Christians,”inThe Three Rings. Textual Studies in the Historical Trialogue of Judaism, Christianity and Islam , ed. by Barbara Roggema, Marcel Poorthuis & Pim Valkenberg (Publications of the Thomas Instituut te Untrecht. New Series 11). (Louvain: Peeters, 2005), pp. 203-16.

Yaqub , Aladdin M., “Al-Ghazâlî’s Philosophers on the Divine Unity,” 20.2 (2010): 281-306.

Ibn Hazm

Bauer , Karen, “Debates on Women’s Status as Judges and Witnesses in Post-Formative Islamic Law,”Journal of the American Oriental Society , 130.1 (2010); 1-21.

Martínez Lorca , Andrés, “Ibn Hazm, filósofo: Los temas centrales de su pensamiento,”La Ciudad de Dios , 222.2 (2009): 357-400.

Ramón Guerrero , Rafael, “Ibn Hazm of Cordova: On Porphyry’sIsagoge ,” inFlorilegium mediaevale , pp. 525-40.

Hasan al-Basrî

Mourad , Suleiman Ali, Early Islam Between Myth and History: Al-Hasan al-Basrî (d. 110H/728CE) and the Formation of His Legacy in Classical Islamic Scholarship (Islamic Philosophy, Theology and Science 62). Leiden-Boston: Brill, 2006, xii-339 pp., ISBN 90-04-14829-9 [includes edition of texts quoted and of the Epistle by ‘Abd al-Malik].

al-Hillî

al-Jamil , Tariq, “Ibn Taymiyya and Ibn al-Mutahhar al-Hillî: Shi’i Polemics and the Struggle for Religious Authority in Medieval Islam,” inIbn Taymiyya , pp. 229-46.

Ibn Qayyim al-Jawziyya

Holtzman , Livnat, “Human Choice, Divine Guidance and theFitra Tradition: The Use of Hadith in Theological Treatises by Ibn Taymiyya and Ibn Qayyim al-Jawziyya,” inIbn Taymiyya , pp. 163-88.

Ibn Taymiyyah

Bori , Caterina, “Ibn Taymiyyawa-Jamâ’atu-hu : Authority, Conflict and Consensus in Ibn Taymiyya’s Circle,” inIbn Taymiyya , pp. 23-52.

El-Rouayheb , Khaled, “From Ibn Hajar (d. 1566) to Khayr al-Dîn al-Âlûsî (d. 1899): Changing Views of Ibn Taymiyya among non-Hanbalî Sunni Scholars,” inIbn Taymiyya , pp. 269-318.

Fons , Emmanuel, “A propos des Mongols. Une lettre d’Ibn Taymiyya au sultan al-Malik al-Nâsir Muhammad b. Qalâwûn,”Annales islamologiques , 43 (2009): 31-73 [includes transl.].

Hassan , Mona, “Modern Interpretations and Misinterpretations of a Medieval Scholar: Apprehending the Political Thought of Ibn Taymiyya,” inIbn Taymiyya , pp. 338-66.

Holtzman , Livnat, “Human Choice, Divine Guidance and theFitra Tradition: The Use of Hadith in Theological Treatises by Ibn Taymiyya and Ibn Qayyim al-Jawziyya,” inIbn Taymiyya , pp. 163-88.

Hoover , Jon, “God Acts by His Will and Power: Ibn Taymiyya’s Theology of a Personal God in his Treatise on the Voluntary Attributes,” inIbn Taymiyya , pp. 55-77.

------- ,Ibn Taymiyya’s Theodicy of Perpetual Optimism (Islamic Philosophy, Theology and Science, 73). Leiden-Boston: Brill, 2007, xii-270 pp., ISBN 978-90-04-15847-4.

al-Jamil , Tariq, “Ibn Taymiyya and Ibn al-Mutahhar al-Hillî: Shi’i Polemics and the Struggle for Religious Authority in Medieval Islam,” inIbn Taymiyya , pp. 229-46.

el Omari , Racha, “Ibn Taymiyya’s ‘Theology of the Sunna’ and his Polemics with the Ash’arites,” inIbn Taymiyya , pp. 101-19.

Özervali , M. Sait, “The Qur’ânic Rational Theology of Ibn Taymiyya and his Criticism of theMutakallimûn ,” inIbn Taymiyya , pp. 78-100.

Rapoport , Yossef, “Ibn Taymiyya’s Radical Thought: Rationalism, Pluralism and the Primacy of Intention,” inIbn Taymiyya , pp. 191-226.

Rapoport , Yossef &Ahmed , Shahab, “Ibn Taymiyya and his Times,” inIbn Taymiyya , pp. 3-20.

Saleh , Walid A., “Ibn Taymiyya and the Rise of Radical Hermeneutics: An Analysis ofAn Introduction to the Foundations of Qur’ânic Exegesis ,” inIbn Taymiyya , pp. 123-62.

Thomas , David, “Apologetic and Polemic in theLetter from Cyprus and Ibn Taymiyya’sJawâb al-sahîh li-man baddala dîn al-Masîh ,” inIbn Taymiyya , pp. 247-65.

Ukeles , Raquel M., “The Sensitive Puritana Revisiting Ibn Taymiyya’s Approach to Law and Spirituality in Light of 20th-century Debates on the Prophet’s Birthday (mawlid al-nabî ), inIbn Taymiyya , pp. 319-337.

al-Juwaynî

[al-Juwaynî] ,Le livre du Tawhîd. Kitâb al-irshâd. Traité sur l’Unicité selon le Sunnisme , transl. by J.-D. Luciani with A. Penot. Tunisia: Alif, 2010, 386 pp., ISBN 978-2-908087-20-8.

al-Kulaynî

Amir-Moezzi , Mohammad Ali &Ansari , Hassan, “Muhammad b. Ya’qûb al-Kulaynî (m.328 ou 329/939-40 ou 940-41) et sonKitâb al-Kâfî . Une introduction,”Studia Iranica , 38.2 (2009): 191-247.

al-Naysâbûrî

[al-Naysâbûrî, Ahamad b. Ibrâhîm] ,Degrees of Excellence; A Fatimid Treatise on Leadership in Islam , new Arabic edition and English translation by Arzina R. Lalani. London-New York: I.B. Taurus Publishers with The Institute of Ismaili Studies, 2010, xvi-112+140 pp., ISBN 978-1-84511-145-8.

al-Râzî (Fakhr al-Dîn)

Lagarde , Michel, Les Secrets de l’invisible. Essai sur le Grand Commentaire de Fakhr al-Dîn al-Râzî. Beirut: Albouraq, 2008, 647 pp., ISBN 978-2-84161-387-8.

Oulddali , Ahmed, “Les recherches de J. Jomier consacrées au commentaire coranique de Fakhr al-Dîn al-Râzî,”MIDEO , 28 (2010): 49-71.

------- , “Wujûb al-qitâl al-mufsirîn. Mas’alat al-naskh bi-âyat al-sayf wa mawqif Fakhr al-Dîn al Râzî minhâ,”Annales islamologiques , 43 (2009): 74-86 [in Arabic].

Severino , Gabriella, “Semplici osservazioni in margine alcapitolo sui pronomi inal-Tafsîr al-Kabîr di Fakhr al-Dîn al-Râzî,”Islamochristiana , 35 (2009): 85-100.

Sadr al-Shari’a

Muhtaroglu , Nazif, “An Occasionalist Defence of Free Will,” inClassic Issues in Islamic Philosophy , pp. 45-62.

al-Shahrastânî

[al-Shahrastânî] ,Keys to the Arcana: Shahrastânî’s Esoteric Commentary on the Qur’an. A translation of the commentary onSûrat al-Fâtiha from Muhammad b. ‘Abd al-Karîm al-Shahrastânî’sMafâtîh al-asrâr wa masâbîh al-abrâr by Toby Mayer with the Arabic text reproduced from the ed. by M.A. Adharshab. Oxford: Oxford University Press with The Institute of Ismaili Studies, 2009, xvi-268+124 pp. ISBN 978-019-953365-7.

al-Zamakhsharî

Lane , Andrew J.,A Traditional Mu’tazilite Qur’ân Commentary. The Kashshâfof Jâr Allah al-Zamakhsharî (d. 538/1144) (Texts and Studies on the Qur’ân 2). Leiden-Boston: Brill, 2006, xiv-418 pp., ISBN 90-04-14700-4.

Yahyâ ibn ‘Adî, see Falsafa, Ibn ‘Adî