Consider next the work in the Avicennan tradition on syllogisms with conditional and disjunctive premises (see 1.3 above). This important material is original to Avicenna, used among other things in the analysis of the reductio argument. If we consult Khûnajî's Disclosure, we find one quarter of the work's four hundred pages given over to syllogisms with conditional or disjunctive premises, developing the subject far beyond Avicenna's original insights in the Cure (and often in a manner fairly dismissive of Avicenna's work).  Khûnajî clearly looked on his modifications to this part of Avicenna's logic as central to his project, and his modifications were adopted by later logicians like Kâtibî. If anything, this would be a better topic than the modals to illustrate the distinctive characteristics of the discussions that went on in Arabic logic. In the present state of the field, however, although there have been major studies of Avicenna's syllogistic with hypothetical premises (e.g., Rescher 1963c; Shehaby 1973; Gätje 1985), there is none at all—to the best of my knowledge—on its reception and modification in the subsequent tradition. One or both of these reasons (that is, neglect by the subsequent tradition and neglect in the secondary literature) rule out other major topics such as the theory of demonstration and what might be called meta-syllogistic (but see, on the first, Hasnawi 2008; Strobino 2010, 2012; and on the second, El-Rouayheb 2009; Hodges 2011c (in Other Internet Resources)).