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  1. An Ancient Virtue and Its Heirs: The Reception of Greatness of Soul in the Arabic Tradition.Sophia Vasalou - 2017 - Journal of Religious Ethics 45 (4):688-731.
    This essay examines the reception of the ancient virtue of greatness of soul (or magnanimity) in the Arabic tradition, touching on a range of figures but focusing especially on Miskawayh and even more concertedly on al‐Ghazālī. Influenced by a number of Greek ethical texts available in Arabic translation, both of these thinkers incorporate greatness of soul into their classifications of the virtues and the vices. Yet a closer scrutiny raises questions about this amicable inclusion, and suggests that this virtue stands (...)
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  • God, Information and the World: The Metaphysics of William Dembski and Al-Ghazālī.Shoaib Ahmed Malik - 2019 - Philosophy 94 (4):547-576.
    This article intends to review William Dembski's recent monograph entitledBeing as Communion: A Metaphysics of Information, in which he establishes an entire information-centric metaphysics. This viewpoint is compared with al-Ghazālī’s perspective, a Muslim philosophical theologian from the Medieval period. It is concluded that what Dembski defines as information, which for him is the ontological basis of the natural world, seems remarkably close to al-Ghazālī’s notion of God's will and omnipotence. This article is an explorative comparison of their metaphysical frameworks that (...)
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  • Future contingency and God’s knowledge of particulars in Avicenna.Jari Kaukua - 2022 - British Journal for the History of Philosophy:1-21.
    Avicenna’s discussion of future contingent propositions is sometimes considered to entail metaphysical indeterminism. In this paper, I argue that his logical analysis of future contingent statements is best understood in terms of the epistemic modality of those statements, which has no consequences for modal metaphysics. This interpretation is corroborated by hitherto neglected material concerning the question of God’s knowledge of particulars. In the Taʿlīqāt, Avicenna argues that God knows particulars by knowing their complete causes, and when contrasted with the human (...)
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