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Athar Ibn Rushd fī falsafat al-ʻUṣūr al-WusṭáKhuḍayrī, Zaynab Maḥmūd. January 1983 (has links)
Thesis (doctoral)--Kullīyat al-Ādāb, Jāmiʻat al-Qāhirah. / Includes bibliographical references (p. 407-421).
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Le problème des universaux au douzième siècleMcKeon, Richard January 1900 (has links)
Thèse--Paris. / Description based on print version record. Xerox copy.
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Medium Aevum Een proeve van onderzoek naar de mogelijkheid an een typologie van het wijsgerig denken der Middeleeuwen.Rijk, Lambertus Marie de. January 1962 (has links)
Rede--Nijmegen (Aanvaarding van het ambt van gewoon hoogleraar). / Includes bibliographical references.
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Histoire de l'École malikite en Orient jusqu'à la fin du moyen ageBekir, Ahmed. January 1900 (has links)
Thèse--Paris. / Bibliography: p. [1]-12.
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A translation of St. Thomas' Commentary on 'On memory and reminiscence'Burchill, John. Thomas, January 1993 (has links)
Thesis (M.A.)--Dominican House of Philosophy, 1962.
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Aquinas on the cogitative power and the generation of the sense appetiteJansen, Raymond. January 2005 (has links)
Thesis (Ph. L.)--Catholic University of America, 2005. / Includes bibliographical references (leaves 100-104).
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Aquinas on the cogitative power and the generation of the sense appetiteJansen, Raymond. January 2005 (has links)
Thesis (Ph. L.)--Catholic University of America, 2005. / Includes bibliographical references (leaves 100-104).
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Light in the cave : a philosophical enquiry into the nature of Suhrawardī's Illuminationist philosophyZhang, Tianyi January 2019 (has links)
Shihāb al-Dīn al-Suhrawardī (d. 1191), founder of the Islamic Illuminationist tradition, is one of the most controversial and misunderstood Arabic philosophers. Corbin cultivates Suhrawardī as a mystic who revived ancient Persian wisdom; Gutas reads him as a follower of Avicenna (d. 1037); scholars like Ziai and Walbridge argue that he is an original and serious philosopher. But it seems that no reconstructions of Illuminationist philosophy are satisfactory. I propose a Cave Story approach, which relates Suhrawardī's ambitious Illuminationist project to Plato's cave allegory. By following this approach, I present a historical reconstruction of Suhrawardī's Illuminationist philosophy, focusing on three areas: presential knowledge (epistemology), mental considerations (ontology and the problem of universals), and light metaphysics. Chapter I proves, by solid textual evidence, that Suhrawardī's four Peripatetic works and 'Ḥikmat al-Ishrāq' ('The Philosophy of Illumination', his masterpiece and the only Illuminationist work) constitute one and the same Illuminationist project. Chapter II reconstructs Illuminationist presential knowledge, an original epistemology of particulars (without any universals involved) and the epistemological foundation of Illuminationism. Chapters III and IV prove philosophically that universals must all be mental considerations (i.e. things created by the mind), and real things must be particulars; this is Suhrawardī's fundamental criticism of Peripatetic metaphysics. Chapter V reconstructs light metaphysics, a serious metaphysics of particulars (not universals). I conclude that Suhrawardī is an original and serious philosopher, who resorts to mysticism only for sound philosophical reasons, and who should not be taken as a follower of Avicenna; his Illuminationism is a philosophy of particulars rather than universals.
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De quatuor oppositisSchaller, George. Thomas, January 1993 (has links)
Thesis (M.A.)--St. Stephen's Priory, Dominican House of Philosophy, 1964.
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Vision and certitude in the age of OckhamTachau, Katherine H. January 1900 (has links)
Thesis (Ph. D.)--University of Wisconsin--Madison, 1981. / Typescript. Vita. Description based on print version record. Includes bibliographical references (leaves 361-380).
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