  Ibn Kammuna’s work in psychology attracted the interest of the great pioneer in Islamic studies, Ignace Goldziher (1896), who devoted a short study to Ibn Kammuna’s arguments for the soul’s immortality. However, Ibn Kammuna’s main claim to fame in the twentieth century was certainly his Examination, which was widely hailed as the first dispassionate, scientific, non-polemical comparative study of its sort.  Henri Corbin’s (1945) 2-volume work in French opened up the world of Suhrawardi and the Ishraqi philosophers for western scholarship, and signaled Ibn Kammuna’s key role in the diffusion of Suhrawardi’s thought. Nonetheless, we still have no clear picture of a distinctive Ibn Kammunian interpretation of Suhrawardi, if such a thing exists. His philosophy belongs to the elaboration, refinement, and defense of the Avicennian tradition, led in his day by Nasir al-Din al-Tusi, with whom he corresponded. On the other hand, he evidently accepted some of the criticisms leveled at Avicenna by Abu-l-Barakat al-Baghdadi and Fakhr al-Din al-Razi. Finally, the present article hopes to add to his intellectual portrait the deep piety evident in his ethical treatises, which draw upon Jewish, Islamic, and non-denominational philosophic sources.