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Dictionary of the History of Ideas

Studies of Selected Pivotal Ideas
  
  
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BIBLIOGRAPHY

Pertinent medieval Arabic sources in translation include
al-Ash'arī, Kitāb al-Luma', trans. R. J. McCarthy (Beirut,
1953); Averroës, Tahāfut al-Tahāfut, trans. S. Van Den Bergh
(London, 1953), particularly the 3rd and 17th discussions;
Avicenna, La Métaphysique du Shifā', French translation
by M. M. Anawati, mimeographed edition (Quebec, 1952),
particularly, Book IV, Ch. 1; al-Ghazālī, Tahāfut al-Fal
āsifah,
trans. S. A. Kamali (Lahore, 1958); Ibn Khaldūn, The
Mugaddimah,
trans. F. Rosenthal, 3 vols. (New York, 1958;
2nd ed., 1967), Vol. III, Ch. IV, Sec. 14; al-Khayyāt, Kitāb
al-Intiṣār,
reprint of M. Nyberg's Arabic edition with a
French translation by A. N. Nader (Beirut, 1957); Maimon-
ides, The Guide of the Perplexed, trans. S. Pines (Chicago,
1966), Chs. 73-76.

A basic historical account of Islamic occasionalism with
a philosophical discussion defending a Thomistic approach
to causality is M. Fakhry's Islamic Occasionalism and its
Critique by Averroës and Aquinas
(London, 1958). For an
interpretation of Ibn Khaldun's discussion of causality, see
H. A. Wolfson, “Ibn Khaldun on Attributes and Predes-
tination,” Speculum, 34 (October, 1959), 585-97, reprinted
in H. A. Wolfson, Religious Philosophy: A Group of Essays
(Cambridge, Mass., 1961). For a detailed discussion of
Ghazali's attempt at interpreting Aristotelian demonstrative
logic in occasionalist terms, see M. E. Marmura, “Ghazali
and Demonstrative Science,” Journal of the History of Phi-
losophy,
3 (October, 1965), 183-204. On kalām theories of
free will and ethical value, see M. Fakhry, “The Mu'tazilite
View of Free Will,” The Muslim World, 42, 2 (April, 1953),
95-109; G. F. Hourani, “Two Theories of Value in Medieval
Islam,” The Muslim World, 50, 4 (October, 1960), 269-376;
A. N. Nader, Le Système Philosophique des Mu'tazila
(Beirut, 1956); W. M. Watt, Free Will and Predestination
in Early Islam
(London, 1948). For an interpretation of the
doctrine of kasb differing from ours that allows a measure
of genuine efficacy in deliberate human action, see R. M.
Frank, “The Structure of Created Causality according to
al-Ash'arī,” Studia Islamica, 25 (1966), 13-75. On Islamic
atomism, see S. Pines, Beiträge zur Islamischen Atomenlehre
(Berlin, 1936). For the question of a possible Islamic influ-
ence on Nicolaus of Autrecourt, see J. R. Weinberg, Nicolaus
of Autrecourt
(Princeton, 1948). For general accounts of
Islamic theology, see L. Gardet and M. M. Anawati, Intro-
duction à la Théologie Musulmane
(Paris, 1951); D. B.
Macdonald, Development of Muslim Theology, Jurispru-
dence and Constitutional Theory
(New York, 1903), outdated
but still pertinent; W. M. Watt, Islamic Philosophy and
Theology
(Edinburgh, 1962).

MICHAEL E. MARMURA

[See also Atomism; Causation; Causation in Law; God;
Islamic Conception;
Necessity; Neo-Platonism.]