THOMAS AQUINAS AND ISLAM

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Abû Rayyân, “Ghazali and Aquinas on causation, Monist (Chicago), 58 (1974), 140-150.

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Anawati, G., “Psychologie avicennienne et psychologie de St. Thomas: étude comparée,” Acta Antiqua Academiae Scientiarum Hungaricae, 29 (1981), 13-32.

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Booth, Edward, Aristotelian aporetic ontology in Islamic and Christian thinkers. Cambridge, 1983. –on Ibn-Rushd.

Bormann, Karl, “Wahrheitsbegriff und NOUS-Lehre bey Aristoteles und einigen seiner Kommentatoren,” A. Zimmermann, Studien zur mittelalterlichen Geistesgeschichte und ihren Quellen. Berlin/New York, 1982. 1-24.

Bürke, Bernhard, Das Neunte Buch (Θ) des lateinishcen Grossen Metaphysik-Kommentars von Averroes. Text-Edition und Vergleich mit Albert dem Grossen und Thomas von Aquin. Bern: University Fribourg thesis1959, 1969.

Burns, Robert M., “The divine simplicity in St. Thomas,” Religious Studies (London), 25 (1989), 271-293.

Burrell, David B., “Aquinas and Islamic and Jewish thinkers,” Norman Kretzmann & Eleonore Stump, The Cambridge companion to Aquinas. Cambridge, 1993, 60-84.

Burrell, David B., Knowing the unknowable God: Ibn-Sînâ, Maimonides, Aquinas. Notre Dame, 1986.

Casciaro, José Maria, “Santo Tomas ante sus fuentes,” Scripta theologica 6:1. Navarra, 1974, 11-65.

Casciaro, José Maria, El dialogo teologico de Santo Tomas con musulmanes y judios. El tema de la profecia y la revelacion. Madrid, 1969. – chs. on Arabic-Latin translators and translations and juxtaposed texts.

Castronovo, Angelo da, “Alle fonti della cogitativa tomista: Averroè,” Laurentianum 2 (1961), 51-78.

Chossat, Marcel, “L’averroisme de Saint Thomas. Notes sur la distinction d’essence et d’existence à la fin du XIIIe siècle,” Archives de Philosophie 9 (1932), 129-177.

Colish, M.L., “Avicenna’s theory of efficient causation and its influence on St. Thomas Aquinas,” Tommaso d’Aquino nella storia del pensiero. Atti 1974. Napoli, 1975. I:296-306.

Contenson, P.-M. de, “Avicennisme latin et vision de Dieu au début du XIIIe siècle,” Archives d’Histoire Doctrinale et Littéraire du Moyen Âge, 34 (1959), 29-97.

Contenson, P.-M. de, “S. Thomas et l’Avicennisme latin,” Revue des Sciences Philosophiques et Théologiques, 43 (1959), 3-31.

Courtenay, William J., “The critique on natural causality in the Mutakallimun and Nominalism, Harvard Theological Review, 66 (1973), 77-94; also in his Covenant and causality in medieval thought. Aldershot, Hants, 1984.

Cousin, Ewert H., “The indirect influence of the Koran on the notion of reason in the Christian thought of the thirteenth century, Actas del V Congreso, 651-656. –on double truth.

Craemer-Ruegenberg, Ingrid, “’Ens est quod primum cadit in intellectu’ –Avicenna und Thomas von Aquin,” Gottes ist der Orient. 1991. 133-142.

Cruz Hernández, Miguel, “Contribución al estudio de la intencionalidad en la filosofia arabe,” Boletin de la Universidad de Granada, 17:78 (1945), 3-24.

Cruz Hernandez, Miguel, “El Averroismo en el occidente medieval,” Oriente e occidente nel medioevo (1971), 17-62.

Cruz Hernandez, Miguel, “Santo Tomas y la primera recencion de Averroes por los Latinos,” Tommaso d’Aquino nella storia del pensiero. Atti, 1974. Napoli, 1975. I:307-324.

Cruz Hernandez, Miguel, Abû-l-Walîd Ibn Rushd (Averroes). Vida, obra pensamiento, influencia. Cóerdoba, 1986) –a life’s work.

Darms, Gion, Averroes (Ibn Rushd): In Aristotelis librum II (a) Metaphysuicorum commentarius. Fribourg, 1966. –its impact.

Davidson, Herbert A., Alfarabi, Avicenna and Averroes on intellect. OUP, 1992.

De Libera, Alain, “Albert le Grand et Thomas d’Aquin interprètes du Liber de causis,” Revue des Sciences Philosophiques et Théologiques, 74 (1990), 347-378.

De Stier, Maria L. “Algunos aspectos de la doctrina tomista del entendimento posible,” Sapientia (La Plata), 40 (1985), 109-120.

Dethier, Hubert, Summa averroïstica (1). Het averroïstish-nominalistisch front en de leer van de dubbele waarheid. Brussels: Vrije Universiteit Brussel, 1977.

Doig, James C., “Towards understanding Aquinas’ Commentarium in de anima. A comparative study of Aquinas and Averroes on the definition of soul (De Anima B, 1-2), Rivista di Filosofia Neoscolastica 66 (1974), 436-474.

Dondaine, H.-D., “À propos d’Avicenne et de Saint Thomas. De la causalité dispositive à la causalité instrumentale,” Revue Thomiste, 51 (1951), 441-453.

Dûwît, Muhammad: محمد ضويط: توما الأكويني مع أرسطو على أتباعه. المشرق 49 (1955), 641-644. –on Aquinas and the Averroists on harmony between philosophy and Sharî`a.

Elders, L.J., “Averroès et Thomas d’Aquin,” Sharqiyyat (Nijmegen), ¾ (1991), 47-56.

Ewbank, Michael B., “Doctrinal precisions in Aquinas’s Super Librum de causis,” Archives d’Histoire Doctrinale et Littéraire du Moyen Âge, 61 (1964), 7-29.

Fakhry, Majid, “The antinomy of the eternity of the world in Averroes, Maimonides and Aquinas, Muséon, 66 (1953), 139-155; also in Fakhry, Philosophy, dogma (1994), and in J.I. Dienstag, Studies in Maimonides and St. Thoams Aquinas. New York, 1975.

Fakhry, Majid, “The antinomy of the eternity of the world in Averroes, Maimonides and Aquinas,” Muséon, 66 (1953), 139-155.

Fakhry, Majid, Islamic occasionalism and its critique by Averroës and Aquinas. London, 1958.

Fakhry, Majid, أقوال المتكلمين العامة ونقد القديس توما, in his دراسات في الفكر العربي, 1977, originally in المشرق 1953, 151-171. –on C.G.

Flügel, Gustav, “St. Thomas and the Arab philosophers on the nature of God,” in Tommaso d’Aquino nella storia del pensiero. Atti, 1974. Napoli, 1975. I:325-333.

Flynn, J.G., “St. Thomas and Averroes on the knowledge of God,” Abr Nahrain, 18 (1978-9), 19-32.

Flynn, J.G., “St. Thomas and Averroes on the nature and attributes of God,” Abr Nahrain, 18 (1978-9), 19-32.

Flynn, J.G., “St. Thomas and Avicenna on the nature of God,” Abr Nahrain, 14 (1973-4), 53-65.

Flynn, J.G., “St. Thomas and the Arab philosophers on the nature of God,” Tomasso d’Aquino nella storia del pensiero. Atti, 1974. Napoli, 1975. I:325-333.

Garcia Marqués, Alfonso & M. Ballester, “El concepto de naturaleza en los comentarios de Averroes y Tomás de Aquino al corpus aristotelicum,” Actes del Simposi internacional de filosofia dee l’edat mitjana (1996), 102-111.

Garcia Marqués, Alfonso, “Averroes, una fuente tomista de la nocion metafisica de Dios,” Sapientia, 37 (1982), 87-106.

Garcia Marqués, Alfonso, “La individuacion de las substancias materiales en Averroes y Santo Tomas,” Sapientia, 35 (1980), 601-613.

Garcia Marqués, Alfonso, “La polemica sobre el ser en el Avicena y Averroes Latinos,” Anuario Filosófico (Pamplona), 20:1 (1987), 73-103.

Garcia Marqués, Alfonso, Necesidad y substancia. Averroes y su proyeccion en Tomas de Aquino, Pamplona, 1989.

Gardet, Louis, “La connaissance que Tomas d’Aquin put avoir du monde islamique,” in G. Verbeke & D. Verhelst, Aquinas and problems of his time. The Hague, 1976, 139-149.

Gardet, Louis, Regards chrétiens sur l’Islam. Desclée de Brouwer, 1986, ISBN 2-220-02594-2.

Gardet, Louis, “Saint Thomas et ses prédècesseurs arabes,” St. Thomas Aquinas 1274-1974 Commemorative Studies. Toronto, 1974, I:419-448.

Getino, Fr. Luis G.A., La Summa contra Gentes y el Pugio fidei. Carta sin soibre a Don Miguel Asín y Palacios. Vergara, 1905.

Giacon, Carlo, “In tema de dipendenze di S. Thommaso da Avicenna,” in L’homme et son destin d’après les penseurs du moyen âge. Actes du premier congrès international de philosophie médiévale (1958). Louvain/Paris, 1960. 535-544.

Giacon, Carlo, “L’Aristotelismo Avicennistico de Gaspara Contarini,” Atti del XII Congresso Internazionale di Filosofia (1958). Firenze, 1960. 9:109-119.

Giacon, Carlo, “La distinzione tra l’essenza e l’esistenza in Avicenna e in S. Tommaso,” Doctor Communis, 27 (1974), 30-45.

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Gómez Nogales, Salvador, “Los Arabes en la vida y en la doctrina de Sto. Tomás,” Tommaso d’Aquino nella storia del pensiero. Atti del Congresso Internazionale (Roma-Napoli 17-24 aprile 1974): Tommaso d’Aquino nel suo settimo centenario. Napoli, 1973. I:334-340.

Gómez Nogales, Salvador, “Saint Thomas, Averroès et l’Averroïsme,” in G. Verbeke & D. Verhelst, Aquinas and problems of his time. The Hague, 1976, 161-177.

Hamelin, O., La théorie de l’intellect d’après Aristote et ses commentateurs. Paris, 1953/1981.

Hamley, Terry, “St. Thomas’ use of al-Ghazâlî’s Maqâsid al-falâsifa,” Medieval Studies, 44 (1982), 243-271.

Hana, Ghanem G., “Comment Saint Thomas et Averroès ont-ils lu la définition de l’âme d’Aristote?” Actas del V congreso, 817-824.

Hana, Ghanem G., “Reviser l’abord thomiste d’Averroès?” Thommaso d’Aquino nella storia del pensiro. Atti 1974. Napoli, 1975: I:341-345.

Harvey, E. Ruch, The inward wits. Psychological theory in the Middle Ages and the Renaissance. London, 1975.

Ho, Joseph chiu Yuen, “La doctrine de la participation dans le commentaire de Saint Thomas sur le Liber de causis,” Revue Philosophique de Louvain, 70 (1972), 360-383.

Hödl, Ludwig, “Die ‘Averroistische’ Unterscheidung zwischen Materie und Moeglichkeit in den naturphilosophischen Schriften des Siger v. Brabant,” Actes del V Congreso. 831-841.

Hoffmann, Rudolf, “Natura nihil facit frustra –Ein Missverständnis des Averroes durch Thomas von Aquin,” Mélanges-Farid Jabr, 1989, 61-75.

Honecker, Martin, “Der Lichtbegriff in der Abstraktionslehre des Thomas von Aquin,” Philosophisches Jahrbuch 48 (1935), 268-285.

Jeck, Udo Reinhold, Aristoteles contra Augustinum. Amsterdam/Philadelphia, 1994. –on philosophy of time and soul.

Jomier, Jacques, “Note sur un petit manuel de logique aristotelico-thomiste en arabe,” Annales Islamogiques (Cairo), 1 (1954), 53-79.

Judy,Albert, “Avicenna’s ‘Metaphysics’ in the Summa Contra Gentiles,” Angelicum, 52 (1975), 340-384; 541-586; 53 (1976), 184-226.

Kainz, Howard P., “The multiplicity and individuality of intellects: a re-examination of St. Thomas’ reaction to Averroes,” Divus Thomas (Fribourg), 74 (1971), 155-179.

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