¹ This generalization does not take into account publications such as the special issue on Islamic philosophy published by The Philosophical Forum 4 (1972)Google Scholar or Miscellania Mediaevalia 13 (1981)Google Scholar, which contains the 1977 Proceedings of the Société Internationale pour l’Etude de la Philosophie Médiévale. Among the volumes I have in mind are:

Essays on Islamic Philosophy and Science, edited by Hourani, George F. (Albany: SUNY Press, 1975).Google Scholar

Multiple Averroès, edited by Jolivet, Jean (Paris: Les Belles Lettres, 1978).Google Scholar

Islamic Philosophical Theology, edited by Morewedge, Parviz (Albany: SUNY Press, 1979).Google Scholar

Islamic Philsophy and Mysticism, edited by Morewedge, Parviz (Delmar, NY: Caravan Books, 1981).Google Scholar

² Such a distinction seems to be meaningful only in the United States and Great Britain, and the three presses of which I am thinking are the State University of New York (SUNY) Press, Princeton University Press, and Oxford University Press.

³ Without even trying to enumerate all the numerous small journals in the Middle East or the publications issued by research institutes and universities in the Middle East and Western Europe, the following journals come readily to mind:

al-Abḥāth, al-Bāḥith, al-Fikr al-ʿArabi, al-Fikr al-ʿIlmi, American Journal of Asiatic Studies (AJAS), Analecta Orientalia (AO), Al-Andalus, Annales d’Islamologie (AI), Arabica, Arab Studies Quarterly (ASQ), Bibliotheca Orientalia (BO), Bulletin d’Etudes Orientales (BEO), Bulletin de Philosophie Médiévale (BPM), Bulletin of the School of Oriental and African Studies (BSOAS), Der Islam (DI), Diotima, International Journal of Middle East Studies (IJMES), Islamic Culture (IC), The Islamic Quarterly (IQ), Islamic Studies (IS), Israel Oriental Studies (IOS), Jerusalem Studies in Arabic and Islam (JSAI), Journal of the American Oriental Society (JAOS), Journal of Arabic Literature (JAL) Journal of Asian and African Studies (JAAS), Journal of Asiatic Studies of Pakistan (JASP), Journal Asiatique (JA), Journal for the History of Arabic Science (JHAS), Journal of Near Eastern Studies (JNES), Journal of the Royal Asiatic Society (JRAS), Journal of Semitic Studies (JSS), Medieval Studies (MS), Mélanges de l’Institut Dominicain d’Etudes Orientales (MIDEO), Mélanges de l’universite St. Joseph (MUSJ), Muséon, Muslim World (MW), Oriens, Orientalia, Orientalia Hispanica (OH), Orientalistische Litteratur-Zeitung (OLZ), Revista del Instituto de Estudios Islamicos (RIEI), Revue des Etudes Islamiques (REI), Revista degli Studi Orientali (RSO), Speculum, Studia Islamica (SI), Studies in Islam, Die Welt des Islams (DWI), Die Welt des Oriens (DWO), Zeitschrift der deutschen morgenländisahen Gesellsahaft (ZDMG).

To this list, the following can also be added as having accepted articles on Arabic philosophy, even though their readership has no primary interest in this area:

American Political Science Review (APSR), Apeiron, International Studies in Philosophy (ISP), Interpretation, labal Review (IR), Journal of Hellenic Studies (JHS), Journal of the History of Ideas (JHI), Journal of the Pakistan Historical Society (JPHS), Journal of the History of Philosophy (JHP), Journal of Religious Ethics (JRE), Journal of the Social Sciences (JTSS), The Monist (TM), Orients Christianus (OC), Pakistan Philosophical Journal (PPJ), Proceedings of the American Academy for Jewish Resarch (PAAJR), Proceedings of the American Philosophical Society (PAPS), Religious Studies (RS), Review of Politics (RP), Saeculum, Second Order (SO), The Philosophical Forum (TPF), Viator. And both of these lists could be expanded far more, as will be readily evident from even a cursory glance at Pearson’s Index Islamicus. (The letters in the parentheses denote the abbreviations to be used when citing these journals in what follows.

⁴ Since Paul Kraus’s publication of some of al-Rāzī’s philosophical works in 1939, Arberry’s loose translation of the Kitāb al-Sīrah al-Falsafīyah in 1950, and Shlomo Pines’s 1953 article on al-Rāzī’s criticism of Galen, only three articles, all by Goodman, Lenn Evan, have been written about his thought: “The Epicurean Ethic of Muḥammad Ibn Zakarīyā ar-Rāzī,” in SI 34 (1971), pp. 5–26Google Scholar; “Rāzī’s Psychology,” in TPF 4 (1972), pp. 26–48Google Scholar; and “Rāzī’s Myth of the Fall of the Soul: Its Function in His Philosophy,” in Essays on Islamic Philosophy and Science, op. cit., pp. 25–40Google Scholar. In addition, Dimitri Gutas has written a short research note on Kraus’s earlier work: “Notes and texts from Cairo Mss. I: addenda to P. Kraus’s edition of Abū Bakr al-Rāzī’s Al-Ṭibb al-Rūḥānī,” in Arabica 24 (1977), pp. 91–93Google Scholar. M. C. Vásquez de Benito’s edition and Spanish translation, Libro de la introducción al arte de la medecina o “Isagoge,” was published in Madrid in 1979.

⁵ See Rīdah, Muhammad ʿAbd al-Hādī Abū, editor, Rasā’il al-Kindī al-Falsafīyah (Cairo: Dār al-Fikr al-ʿArabī, 1950–1953), 2 volumesGoogle Scholar; Atiyeh, George N., Al-Kindī: The Philosopher of the Arabs (Rawalpindi: Islamic Research Institute, 1966)Google Scholar; Ivry, Alfred L., Al-Kindī’s Metaphysics (Albany: SUNY Press, 1974)Google Scholar; Jolivet, Jean, L’Intellect selon Kindī (Leiden: E. J. Brill, 1971)Google Scholar; Jolivet, Jean and Gimaret, Daniel, editors, al-Kindī, Cinq épitres (Paris: Editions du Centre National de la Recherche Scientifique, 1976)Google Scholar; and Mahdi, Muhsin, editor, “Al-Taʿālīm wa al-Tajribah fī al-Nujūm wa al-Musīqā” in Nuṣuṣ Falsafīyah (Cairo: GEBO, 1976), pp. 65–68.Google Scholar

Very few discrete studies of al-Kindi’s thought have been published in the West. Apart from “Al-Kindi’s Discussion of Divine Existence and Oneness,” by Marmura, Michael E. and Rist, J. M. in MS 25 (1963), pp. 338–354Google Scholar, and Allard’s, Michel “L’Epitre de Kindī sur les définitions,” BEO 25 (1972), pp. 47–84Google Scholar, there are three articles by Alfred Ivry and one each by Jean Jolivet and George Atiyeh. See Ivry, Alfred, “Al-Kindī as Philosopher: The Aristotelian and Neoplatonic Dimensions,” in Islamic Philosophy and the Classical Tradition: Essays Presented to Richard Walzer, edited by Stern, S. M., Hourani, Albert, and Brown, Vivian (Columbia: University of South Carolina Press, 1972), pp. 117–139Google Scholar; “Al-Kindī’s On First Philosophy and Aristotle’s Metaphysics,” in Essays on Islamic Philosophy and Science, op. cit, pp. 15–24; and “Al-Kindī and the Muʿtazila: A Philosophical and Political Re-evaluation,” in Oriens 25–26 (1976), pp. 69–85Google Scholar. See also Atiyeh, George N., “Al-Kindī’s Concept of Man,” in Hamdard Islamicus 3 (1980), pp. 35–46Google Scholar; and Jolivet, Jean, “Pour le dossier du Proclus arabe: al-Kindī et la Théologie platonicienne,” in SI 49 (1979), pp. 55–75.Google Scholar

In BPM 20 (1978), Abdel Kader Ben Chehida announced his intention to prepare a critical edition of al-Kindī’s Kitāb fī al-Madkhal ilā ʿIlm al-Nujūm, but this edition has not yet appeared.

⁶ See, for example, Mahdi’s, Muhsin editions of al-Fārābī’s Kitāb al-Ḥurūf (Beirut: Dar el-Mashreq, 1969)Google Scholar and Kitāb al-Millah wa Nuṣūṣ Ukhra (Beirut: Dar el-Mashreq, 1968)Google Scholar, as well as his edition of al-Fārābī’s Kitāb al-Alfāṣ al-Mustaʿmalah fī al-Manṭiq (Beirut:Dar el-Mashreq, 1968).Google Scholar

⁷ See Najjar’s, Fauzi edition of al-Fārābī’s Fuṣūl Muntazaʿah (Beirut: Dar el-Mashreq, 1971)Google Scholar with Dunlop’s, D. M. edition and English translation, The Fuṣūl al-Madanī of al-Fārābī (Cambridge: Cambridge University Press, 1961)Google Scholar. See also al-Fārābī, , Kitāb al-siyāsah al-Madanīyah, edited by Najjar, Fauzi (Beirut: Imprimerie Catholique, 1964).Google Scholar

⁸ See Ateṣ, Ahmet, “Fārābī bibliografyası,” in Türk Tarih Kurumu Belleten 15 (1951), pp. 175–192Google Scholar. D.M. Dunlop’s working editions and translations of al-Fārābī’s “Introductory Risālah on Logic,” “Introductory Sections on Logic,” “Eisagoge,” and “Paraphrase of the Categories of Aristotle” appeared over a period of four or five years in IQ 2 (1955) pp. 264–282; 3 (1956), pp. 117–138; 3 (1957), pp. 224–235; 4 (1957) pp. 168–183; and 5 (1959), pp. 21–37. For Nihat Keklik’s edition, see “Abū Naṣr al-Fārābī’nin Katagoriler Kitabi,” in Islām Tetkikleri Enatitüsü Dergisi 2 (1958), pp. 1–48.Google Scholar

Türker’s, Mübahat “Fārābī’nin Peri Hermeneias Muhtasarı” appeared in Araṣtirma 4 (1966), pp. 1–85Google Scholar, whle her edition and Turkish translation of his Kitāb al-Qiyās al-Ṣaghīr as well as her editions and Turkish translations of the two treatises previously edited by Dunlop— al-Tawṭi’ah fī al-Manṭiq and Fuṣūl yuhtāj ilaihā fī Sināʿat al-Manṭiq— appeared in Ankara Üniveraitesi Dil ve Tarih-Čografya Fakültesi dergisi 16 (1958), pp. 165–286Google Scholar. Her edition and Turkish translation of the Treatise on the Conditions of Certainty, prefaced by a long introduction and followed by the opening pages of the Short Commentary on the Posterior Analytics, appeared under the title “L’Opuscule d’Al-Fārābī sur les conditions de la certitude,” in Araṣtirma 1 (1963), pp. 173–222Google Scholar. ʿAmmār al-Tālibī’s “Kalām Abī Naṣr al-Fārābī fī Tafsīr Kitāb al-Madkhal” appeared in the Nuṣūṣ Falsafīyah cited in footnote 5, pp. 93–98.

Langhade’s, Jacques edition and French translation of Al-Farabi’s Kitāb al-Khaṭābah, first published in MUSJ (1968), also appeared in the volume Al-Fārābī, deux ouvrages inédits sur la rhétorique (Beirut: Dar el-Mashreq, 1971).Google Scholar

Muhsin Mahdi’s edition of al-Fārābī’s Kitāb al-Shiʿr appeared in Shiʿr 3 (1959), pp. 1–6Google Scholar. Although A. J. Arberry published his edition and English translation of al-Fārābī’s Risālah fī Qawānīn Ṣināʿat al-Shuʿarā under the title ʿFārābī’s Canons of Poetry,” in RSO 17 (1938), pp. 266–278, Badawi preserved the title of the manuscript in his edition of the work; see Arisṭūtālīs Fann al-Shiʿr (Cairo: Maktabat al-Nahḍah al-Miṣrīyah, 1953), ppl 149–158.

Muhammad Salīm Sālim’s editions of al-Fārābī’s short treatises on the De Interpretatione and the Rhetoric were published in Cairo at the Maṭbaʿah Dār al-Kutub in 1976. The edition of al-Fārābī’s Shark li Kitāb Arisṭūṭāḷīs fī al-ʿIbārah by Wilhelm Kutsch, S. J., and Stanley Marrow, S. J., was published in Beirut at the Imprimerie Catholique in 1960.

⁹ See Mahdi’s, Muhsin edition of al-Fārābī’s Falsafat Arisṭūṭālīs (Beirut: Dar Majallat Shiʿr, 1961)Google Scholar and his Alfarabi’s Philosophy of Plato and Aristotle (Glencoe: The Free Press, 1962)Google Scholar with Rosenthal, Franz and Walzer, Richard, Alfarabius de Platonis Philosophia (London: Warburg Institute, 1943)Google Scholar and the 1345/1926 Hyderabad printing of Taḥṣīl al-Saʿādah. In 1981, Jaʿfar Ā1 Yāsīn’s edition of the Kitāb al-Saʿādah was published (Beirut: Dār al-Andalus). Professor Mahdi’s edition of al-Fārābī’s Against John the Grammarian appeared in Middle East Studies: In Honor of Atiya, Aziz S., edited by Hanna, Sami A. (Leiden: E. J. Brill, 1968), pp. 268–284Google Scholar, and his English translation of that treatise with an introduction appeared in “Alfarabi against Philoponnus” in JNES (1967), pp. 233–260.Google Scholar

See also al-Fārābī, Iḥṣā’ al-ʿUlū;m, edited by ʿUthmān Amīn (Cairo: Dār al-Fikr al-ʿArabī, 1949). For “Fārābī’s Article on Vacuum” by Necati Lugal and Aydın Sayılı, see Türk Tarih Kurumu Belleten 15 (1951), pp. 81–122Google Scholar. Aydm Sayılı’s “Al-Farabi’s Article on Alchemy” was also published in Türk Tarih Kurumu Belleten 15 (1951), on pp. 65–79, while Mübahat Türker’s “Un petit traité attribué à al-Fārābī” was published in Araṣtirma 3 (1965), pp. 1–63.

With respect to Druart’s work on al-Fārābī’s Summary of Plato’s Laws, see her “Un Sommaire du Sommaire Farabien des “Lois” de Platon,” in BPM 19 (1977), pp. 43–45Google Scholar and also Alfarabius Compendium Legum Platonis, edited and translated into Latin by F. Gabrieli (London: Warburg Institute, 1952) with Muhsin Mahdi, “The Editio Princeps of Fārābī’s Compendium Legum Platonis” in JNES 20 (1961), pp. 1–24. In BPM 20 (1978), Druart announced that she was working on an introduction to the Summary of Plato’s Laws, supposedly to accompany her edition, as well as on an introduction to al-Farabi’s Al-Siyāsah al-Madanīyah, a work she has been engaged in translating. Druart’s other writings on al-Fārābī include her “Astronomie et astrologie selon Fārābī” published in BPM 20 (1978), pp. 43–47 as well as her recent “Al-Fārābī’s Causation of the Heavenly Bodies” in Islamic Philosphy and Mysticism, op. cit., pp. 35–45.

¹⁰ Muhsin Mahdi’s partial translation of al-Fārābī’s Summary of Plato’s Laws has been published in Medieval Political Philosophy: A Sourcebook, edited by Ralph Lerner and Muhsin Mahdi (Glencoe: The Free Press, 1963), pp. 83–94. For Zimmermann’s, F. W. translation, see Al-Fārābī’s Commentary and Short Treatise on Aristotle’s De Interpretation (London: Oxford University Press, 1981)Google Scholar. The translations by Najjar, appear in Medieval Political Philosophy, op. cit., pp. 24–30 and 32–57Google Scholar. Hyman’s, Arthur translation is based on Father Maurice Bouyges’ edition of the text (Beirut: Imprimerie Catholique, 1938) and is published in Philosophy in the Middle Ages, edited by Hyman, Arthur and Walsh, James J. (Indianapolis: Hackett Publishing Co., 1973), pp. 215–221.Google Scholar

¹¹ See Alfārābī’s Abhandlung der Musterstaat, aus Londoner una Oxforder Handscriften, edited by Dieterici, Friedrich (Leiden: E. J. Brill, 1964)Google Scholar and Der Musterstaat von Alfarabi, translated by Dieterici, Friedrich (Leiden: E. J. Brill, 1970)Google Scholar. For Father Manuel Alonso’s translation of this work, see Al-Andalus 26 (1961), pp. 337–388 and 27 (1962), pp. 181–228. See also Al-Fārābī, Idées des habitants de la cité vertueuse, translated by Jaussen, R. P., Karam, Youssef, and Chlala, J. (Cairo: Institut Français d’Archéologie Orientale, 1949)Google Scholar. Nafiz Daniṣman’s translation was first published as “Fazil medine tercümesi” in Fārābī Tetkikleri, edited by Hilmi Ziya Ülken (Istanbul: Bürhaneddin Erenler Matbaası, 1950), pp. 17–80. Both Dieterici’s edition and his German translation of the philosophical treatises, Alfārābī’s philoaophiaahe Abhandlungen, were published in Leiden by E. J. Brill. Türker made her plea for the “Corpus Farabicum” iln “L’Opuscule d’Al-Fārābī sur les conditions de la certitude,” Araṣtırma 1 (1963), p. 174. In the collection of articles offered to Ibrahim Madkour, Nuṣüṣ Falsafīyah, op. cit., Professor Madhi edited al-Fārābī’s Maqālah fī al-Jihah allatī Yasihḥḥ) ʿalaihā al-Qawl fī Aḥkām al-Nujūn, pp. 69–74 and some selections from al-Fārābī’s Ihṣā’ al-Iyqāʿ, pp. 75–78; Druart later published a French translationof the first work under the title “Le second traité de Farabi sur la validité des affirmations basées sur la position des étoiles” in BPM 21 (1979), pp. 47–51.

¹² See G. C. Anawati, “La notion d’al-wujūd (existence) dans le Kitāb al-Ḥudūd d’al-Fārābī,” in Actas V. Congreso internacional de la filosofía medieval 1 (1979), pp. 505–519 and Ibrahim Madkour, “Al-Fārābī hier et aujourd’hui,” in MIDEO 13 (1977), pp. 33–37. (Although the title of Anawati’s article speaks of al-Fārābī’s Kitāb al-Ḥudūd as does every reference therein, the discussion actually concerns al-Fārābī’s Kitāb al-Ḥurūf.) See also Arnaldez, Roger, “L’Ame et le monde dans le système philosophique de Fārābī,” in SI 43 (1976), pp. 53–63Google Scholar, as well as “Pensée et langage dans la philosophie de Fārābī (à propos du Kitāb al-Ḥurūf],” in SI 45 (1977), pp. 57–65; Jean Jolivet, “L’Intellect selon al-Fārābī: quelques remarques,” in BEO 29 (1977), pp. 251–259; Jacques Langhade, “Al-Fārābī et la rencontre des cultures grecque et arabe,” in Aotas V. Cong. int. filos. med. 2 (1979), pp. 905–910; and George Vajda, “Langage, philosophie, politique et religion, d’après un traité d’al-Fārābī,” in JA 258 (1970), pp. 247–260. In BPM 20 (1978), Langhade announced that he was working on a project entitled “La formation du vocabulaire philosphique de Fārābī.”

¹³ See Fakhry, M., “Al-Fārābī and the Reconciliation of Plato and Aristotle,” in JHI 26 (1965), pp. 469–478CrossRefGoogle Scholar; Gätje, H., “Die Gliederung der sprachlichen Zeichen nach ai-Fārābī,” in DI 47 (1971), pp. 1–24Google Scholar and “Der Liber de sensu et sensato von al-Fārābī bei Albertus Magnus,” in OC (1964), pp. 107–116Google Scholar; Kraemer, Joel L. “Alfarabi’s Opinions of the Virtuous City and Maimonides’sFoundations of the Law” in Studia Orientalia, Memoriae D.H. Baneth Dedication, (Jerusalem: The Magnes Press, 1979), pp. 107–153Google Scholar. Fr.Lucchetta, , “La felecitá suprema dell’uomo secondo l’epistola sul’intellèto di Farabi,” in Annali Ca’ Foscari 14, iii (ser. or. 6, 1975), pp. 185–191Google Scholar. See also Berman, L. V., “Maimonides, the Disciple of Alfarabi,” in IOS 4 (1974), pp. 154–178Google Scholar and “Quotations from al-Fārābī’s lost ‘Rhetoric’ and his ‘al-Fuṣūl al-Muntazaʿa,’” in JSS 12 (1967), pp. 268–272Google Scholar; Davidson, H. A., “Alfarabi and Avicenna on the Active Intellect,” in viator 3 (1972), pp. 109–178CrossRefGoogle Scholar; Plessner, M., “Al-Fārābī’s Introduction to the Study of Medicine,” in Islamic Philosophy and the Classical Tradition, op. cit., pp. 307–314Google Scholar. see also Bertman’s, M. A. short note “Alfarabi and the concept of happiness in Medieval Islamic philosophy,” IQ 14 (1970), pp. 122–125.Google Scholar

¹⁴ See Mahdi, Muhsin, “Al-Fārābī and the Foundation of Philosophy,” in Islamic Philosophy and Mysticism, op. cit., pp. 3–21Google Scholar; “Remarks on Alfarabi’s Attainment of Happiness,” in Essays on Islamic Philosophy and Science, op. cit., pp. 47–66; “Science, Philosohy, and Religion in Alfarabi’s Enumeration of the Sciences,” in The Cultural Context of Medieval Learning, edited by Murdoch, J. E. and Sylla, E. D. (Boston: Dordrecht, 1973), pp. 113–147Google Scholar; and “Alfarabi,” in History of Political Philosophy, edited by Strauss, L. and Cropsey, J. (Chicago: Rand McNally & Co., 1963), pp. 160–180.Google Scholar

¹⁵ See Salvador Gómez Nogales, S. J., La politica como unica ciencia religiosa en al-Fārābī, Prólogo de Miguel Cruz Hernández, Cuadernos del seminario de estudios de filosofía y pensamientos Islámicos (Madrid: Instituto Hispano-arabe de Cultura, 1980)Google Scholar; see also Thérèse-Anne Druart’s forthcoming review of this book in BO.

¹⁶ See Gyeke, K., “Al-Fārābī on the Problem of Future Contingency,” in SO 6 (1977), pp. 31–54Google Scholar and “Al-Fārābī on ‘Analysis;’ and ‘Synthesis,’” in Apeiron 6 (1972), pp. 33–38; Galston, M., “Al-Farabi on Aristotle’s Theory of Demonstration,” in Islamic Philosophy and Mysticism, op. cit., pp. 23–34Google Scholar and “A Re-Examination of al-Farabi’s Neoplatonism,” in JHP, 15 (1977), pp. 13–32Google Scholar; and Lahbabi, M. A., “Al-Farabi et le neoplatonisme,” in Diotima 4 (1976), pp. 98–103Google Scholar. See also Shah, S., “Aristotle, Al-Fārābī, Averroes, and Aquinas—Four Views on Philosophy and Religion,” in Sind University Research Journal 19 (1980), pp. 1–20Google Scholar; and Zimmermann’s, F. W. “Some Observations on al-Fārābī and the Logical Tradition,” in Islamic Philosophy and the Classical Tradition, op. cit., pp. 517–546Google Scholar as well as his “Al-Fārābī und die philosophische Kritik an Galen von Alexander zu Averroes,” in Akten des VII. Kongresses fur Arabistik and Islamwissenschaft (Gottingen, 1976), pp. 401–414. Though not philosophical in tone, it might not be amiss to cite here F. S. Haddad’s discussion of al-Fārābī’s views on pedagogy in “An Early Arab Theory of Instruction,” IJMES 5 (1974), pp. 240–259.

¹⁷ See Psychologie d’Ibn Sina (Avicenne), d’après son oeuvre al-Shifā, edited and translated by Bakosh, Jan (Prague: Editions de l’Académie Tchécoslovaque des Sciences, 1956)Google Scholar; and Avicenna’s De Anima, Being the Psychological Part of Kitāb al-Shifā, edited by Rahman, F. (London: Oxford University Press, 1959)Google Scholar. Because all of the other volumes of al-Shifā have been printed in Cairo, I see no reason to give a formal citation of those works in the notes.

¹⁸ See Avicenna, , Kitāb al-Ḥudūd, edited and translated by Goichon, A. M., in Mémorial Avicenne—VI (Cairo: Institut Français d’Archéologie Orientale, 1963)Google Scholar; Kitāb al-Hidāyah, edited by ʿAbduh, Muḥammad (Cairo: Maktabat al-Qāhirah al-Hadīthah, 1974)Google Scholar. See also Avicenna, , Kitāb al-Majmūʿ aw al-Ḥikmah al-ʿArūdīyah, Fī Maʿānī Kitāb Rīṭūrīqā, edited by Sãlim, Muhammad Salīm (Cairo: Maktabat al-Nahḍah al-Miṣnyah, 1950)Google Scholar and Salim’s, edition of the sequel Fī Maʿānī Kitāb al-Shiʿr (Cairo: Matbaʿah Dār al-Kutub, 1969)Google Scholar. Denise Remondon’s edition and French translation of Fī al-Akhlāq wa al-Infiʿālāt al-Nafsānīyah appeared in Mémorial Avicenne-IV, Miscellanea (Cairo: Institut Français, 1954), pp. 19–29. See also Avicenna, , Ahwāl al-Nafs, edited by al-Ahwānī, Fu’ād (Cairo: ʿĪsā al-Bābī al-Ḥalabī, 1952)Google Scholar; Risālah fī Ithbāt al-Nabuwwāt, edited by Marmur’a, Michael (Beirut: Dār al-Nahār, 1968)Google Scholar; āUyūn al-Ḥikmah, edited by ʿAbd al-Raḥmān Badawī, in Mémorial Avicenne— V (Cairo: Institut Français, 1954); and Michot, J., “Paroles d’Avicenne sur la sagesse,” in BPM (1977), pp. 45–49 and 20 (1978), p. 58Google Scholar, and “L’Epitre d’ Avicenne sur le parfum,” BPM 20 (1978), pp. 53–57.Google Scholar

¹⁹ See Michael Marmura “Avicenna on the Proof of Prophecies” Medieval Political Philosophy, op. cit., pp. 112–121. See also Gohlman, William E., The Life of Ibn Sina (Albany: SUNY Press, 1974)Google Scholar and Anawati, Father, Essai de Bibliographie Avicennienne (Cairo: Dār al-Maʿārif, 1951).Google Scholar

²⁰ Avicenna’s, Commentary on the Poetics of Aristotle has been translated into English by Dahiyat, Ismail M. (Leiden: E. J. Brill, 1974)Google Scholar, his On the Soul by Rahman, Fazlur under the title Avicenna’s Psychology (Oxford: Oxford Unversity Press, 1952)Google Scholar, and his Dānish Nāma-i by Parviz Morewedge under the title The Metaphysics of Avicenna (New York: Columbia Unversity Press, 1973). The French translation of the Fī Aqsām al-ʿulūn al-ʿAqlīyah was done by Father Anawati; see “Les divisions des sciences intellectuales d’Avicenne,” MIDEO 13 (1977), pp. 323–335Google Scholar. Marmura’s English translation of the Metaphysics Book X, chapters 2–5 appeared in the Lerner-Mahdi Medieval Political Philosophy, op. cit., pp. 98–111; Mahdi’s English translation of the On the Divisions of the Rational Sciences appeared in the same work, pp. 95–97. Father Anawati’s French translation of the first five books of the Metaphysics appeared as: Avicenne, La Metaphysique du Shifa, Livres I à V (Paris: Vrin, 1978). For Marmura’s English translation of Book III, Chapter 10, see “Avicenna’s Chapter, ‘On the Relative,’ in the “Metaphysics of the Shifā,” in Essays on Islamic Philosophy and Science, op. cit., pp. 83–99. Hyman’s English translations of the Metaphysics appeared in Philosophy in the Middle Ages, op. cit., pp. 240–254.

²¹ See Anawati, Georges C., “Avicenne et l’Alchimie,” in Oriente e Occidente nel Medoevo, Atti dello Convegno Internazionale, 1969 Rome: Academia Nazionale dei Lincei, 1971), pp. 285–346Google Scholar; Father Anawati’s article also contains a French translation of Ahmet Ates’s edition of Avicenna’s Risālat al-Iksīr and the Arabic text itself, but printed without the critical apparatus; the complete edition was. published by Ateṣ in Türkiyat Mecmuasi 1952, pp. 27–54. See also Marmura, Michael E., “Avicenna on the Division of the Sciences in the Isagoge of his Shifā,” JHAS 4 (1980), pp. 239–251Google ScholarPubMed; and Marmura, Michael E. “Avicenna’s Chapter on Universals in the Isagoge of his Shifā” in Islam: Past Influence and Present Challenge, ed. Welch, A. and Cachia, P. (Edinburgh: Edinburgh University Press, 1979), pp. 34–56Google Scholar. For Muhsin Mahdi’s English translation of part of the Fī Aqsām al-ʿUlūm al-ʿAqlīyah, see “Avicenna on the Divisions of the Rational Sciences,” in Medieval Political Philosophy, op. cit. pp. 95–97Google Scholar; and for Jean Michot’s French translation of part of this work, see “Les sciences physiques et métaphysiques selon la Risālah fī Aqsām al-ʿUlūn d’Avicenne, essai de traduction critique,” BPM 22 (1980), pp. 62–73.