Jon McGinnis–Photo by August Jenneweing/UMSL Theories examines Aristotle’s and the Muslim Aristotelian Avicenna’s conceptions of time. Interpreting Avicenna: Science and Philosophy in Medieval Islam: Proceedings of the Second Conference of the Avicenna Study McGinnis (ed.). Jon McGinnis is Professor of classical and medieval philosophy at the University of Missouri, Avicenna’s Metaphysics in Contextby Robert Wisnovskymore.
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Log In Sign Up. Add Social Profiles Facebook, Twitter, etc. LouisPhilosophyFaculty Member. His general research interest is in the history of natural jjon done within the Aristotelian tradition, with a particular focus on the medieval Arabic-speaking world.
Making Time Aristotles Way more. AristotlePhilosophy of Timeand Aristotle’s Physics. A Penetrating Question in the History of Ideas: Space, Dimensionality and Interpenetration in non Thought of Avicenna more. Arabic Sciences and Philosophy.
Avicenna – Hardcover – Jon McGinnis – Oxford University Press
An Annotated Bibliography on Ibn Sina: First Supplement by Jules L. Avicenna’s Metaphysics in Contextby Robert Wisnovsky more. Alexander of Aphrodisias on the Cosmosby Charles Genequand more.
History of Islamic Philosophy more. Journal of the American Oriental Society. The Leaven of the Ancients: First Supplement more.
Jon McGinnis | University of Missouri – St. Louis –
Avicenna’s natural philosophy more. Creation and Eternity in Medieval Philosophy more. The Unity of Science in the Arabic Tradition. Time and time again: A study of Aristotle and Ibn Sina’s temporal theories more. Old Complexes and New Possibilities more. Journal of Islamic Philosophy. The Mcginnia of avienna World more. American Catholic Philosophical Quarterly.
Avicenna Ibn Sina more. Medieval Philosophy of Religion. The Avicennan Sources for Aquinas on Being: An Introduction to Medieval Philosophy more. PhilosophyTeaching Philosophyand Education Systems.
For Every Time there is a Season: Islamic Philosophy, Science, Culture, and Religion. Journal of Islamic Studies.
International Journal of Middle East Studies. Middle East Studies and Multidisciplinary. Making Time Aristotle’s Way more. All these texts may be found in S Sambursky and S. A failure to note this difference leads Dennis Cornish and Richard Sorabji mistakenly to com-plain In this study, we look at two interpretive puzzles associated with the thought of Avicenna that are still of intrinsic philosophical interest today.
The first concerns to what extent, if at all, Avicenna’s deity can be said to act freely The first concerns to what extent, if at all, Avicenna’s deity can be said to act freely.
The second concerns to what extent, if at all, humans within Avicenna’s philosophical system can be said to act freely. It is our contention that only through a careful analysis of Avicenna’s theory of action can one begin to assess his position concerning the status of the will and so provide a satisfactory response to these two interpretative issues.
We hope to show that Avicenna can account for divine freedom and that, at least in the case of prophets and sages, humans too are capable of free action. The Ultimate why question more. Islamic Philosophy and Avicenna.
The Topology of Time: Scientific Methodologies in Medieval Islam more. The Infidelity of a Faithful Aristotelian more. Aristotle’s account of place in terms of an innermost limit of a containing body was to generate serious discussion and controversy among Aristotle’s later commentatorsespecially when it was applied to the cosmos as a whole.
The problem was that since there is nothing outside of the cosmos that could contain it, the cosmos apparently could not have a place according to Aristotle’s definition; however, if the cosmos does not have a place, then it is not clear that it could move, but it was thought to move, namely, in its daily revolution, which was viewed as a kind of natural locomotion and so required the cosmos to have a place.
The study briefly outlines Aristotle’s account of place and then considers its fate, particularly with respect to the cosmos and its motion, at the hands of later commentators.
To this end, it begins with Theophrastus’ puzzles concerning Aristotle’s account of place, and how later Greek commentators, such as Alexander of Aphrodisias, Themistius and others, attempted to address these problems in what abicenna only mcginnks described as ad hoc ways.
It then considers Philoponus’ exploitation of these problems as a means to replace Aristotle’s account of place with his own account of place understood in terms of extension.
The study concludes with the Arabic Neoplatonizing Aristotelian Avicenna and his novel introduction of a new category of motion, namely, motion in the category of position. Briefly, Avicenna denies that the cosmos has a place, and so claims that it moves not with respect to place, but with respect to position. Does it make sense to ask cmginnis the cosmos as a whole has a place?
If it does, then how should mcbinnis understand this ‘place’ in which the cosmos is located? It would certainly seem odd to think that the cosmos is tucked away in some extra-cosmic absolute space, like a hat in a hatbox.
Avicenja, does it make sense to ask whether the cosmos as a whole could move? If it does, then how should one classify the motion of the whole cosmos? Again, it would seem odd to think that the cosmos, as ,cginnis whole, could be shifted rectilinearly, say, one foot.
Questions such as these are still being asked by contemporary philosophers and avicnena, and avicemna of no less interest to their ancient and medieval counterparts. This paper treats first how these issues were raised and addressed in the classical world — first by Aristotle and then his Greek commentators — and second how one of the immediate heirs and benefactors of the classical philosophical.
Pointers, Guides, Founts and Gifts: The Reception of Avicennan Physics in the East more. We know precious little about the reception of Avicenna’s natural philosophy in the post-Avicennan Muslim East and even less about the reception of physics more generally in this milieu.
In this study, I argue that the primary vehicle for Islamic Philosophy and Islamic philosophy in the post-classical period.
On The Moment of Substantial Change more. History of ScienceMcglnnis Philosophyand Avicenna. Old Kcginnis and New Possibilities: Natural Knowledge in the Arabic Ion Ages more.
The medieval Arabic-speaking world had southern Spain, or Andalusia, as its far western border and then stretched across North Africa eastward to include all of modern-day Iran. Its two major intellectual centers were Acicenna in the west Its two major intellectual centers were Cordova in the west and Baghdad in the east. Certainly one of the signifi cant contributions of those working in the medieval Arabic-speaking world was mcginnks continuation of a scientifi c tradition going back to the earliest Greek natural philosopherswhich attempted to explain the various natural phenomena and physical features that make up our world.
The study of nature in the medieval Arabic-speaking world was characterized by two currents that usually fl owed in parallel, while occasionally crossing over and feeding one another: Although one is tempted to translate these terms respectively as ” theology ” and ” philosophy, ” it is not clear how helpful such labels are for understanding the differences between the two, since both traditions were interested in roughly the same set of questions, and their answers often shared common intuitions.
History of Science and Islamic Philosophy. A medieval Arabic analysis of motion at an instant: Although Albertus Magnus introduced this debate to the Latin West he drew his inspiration from Avicenna. Medieval PhilosophyThomas Aquinasand Avicenna. The Eternity of the World: Proofs and Problems in Aristotle, Avicenna, and Aquinas The natural sense of logic in relation to science is to provide a language to epistemological acquisitions: The issue is actually much more profound: Through the examination of the matter which is outlined in Madkhal, especially about genus and difference, and their role in science in some passages of the Kitab al-Burhan, the A.
Ibn Sina on the Now more. For every time there is a season more. The originality of John Philoponus’ temporal theory has been underestimated. The paper emphasizes Philoponus’ creativity, especially in his reconciliation of Plato’s and Aristotle’s temporal theories or jno least one possible The paper emphasizes Philoponus’ creativity, especially in his reconciliation of Plato’s and Aristotle’s temporal theories or at least one possible interpretation of Aristotle’s agicenna of time.
To this end, the paper sketches both Plato’s and later Neoplatonic interpretations of Plato and suggests an interpretation of Aristotle’s accounts of time, which is at odds with the Platonic and Neoplatonic view of time. It next presents Philoponus’ reconstruction of Aristotle’s account along Platonic lines and concludes with the relevance of these ancient theories to contemporary temporal discussions.
AristotleAncient Philosophyand John Mcginmis. Remember me on this computer. Enter the email address you signed up with and we’ll email you a reset link.