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  1. David Albertson (2012). A Late Medieval Reaction to Thierry of Chartress (D. 1157) Philosophy: The Anti-Platonist Argument of the Anonymous Fundamentum Naturae. Vivarium 50 (1):53-84.
    Abstract An anonymous manuscript from the fourteenth or early fifteenth century, recently discovered, apparently transmitted Thierry of Chartres's philosophical theology to Nicholas of Cusa around 1440. Yet the author of the treatise is not endorsing Thierry's views, as both Cusanus and modern readers have assumed, but in fact is writing in order to refute them. Curiously the author never mentions Thierry's best known triad of unitas, aequalitas and conexio . But a careful comparison of the structure of the author's argument (...)
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  2. Francisco Tauste Alcocer (1993). La lectura del Timeo en Chartres: Teodorico de Chartres y Guillermo de Conches. Revista Española de Filosofía Medieval:213-224.
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  3. Michael Altschul (1974). Roger of Salisbury: Viceroy of England. [REVIEW] Speculum 49 (2):351-353.
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  4. Pauli Annala (1997). The Function of the Formae Nativae in the Refinement Process of Matter: A Study of Bernard of Chartres's Concept of Matter. Vivarium 35 (1):1-20.
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  5. A. MacC Armstrong & Daniel D. McGarry (1956). The Metalogicon of John of Salisbury. Philosophical Quarterly 6 (25):374.
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  6. Rüdiger Arnzen (2002). Ausgewählte Literatur in »westlichen« Sprachen für das Studium der mittelalterlichen Philosophie in arabischer und persischer Sprache. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):125-178.
  7. Benedict M. Ashley (1987). Graceful Reason: Essays in Ancient and Medieval Philosophy Presented to Joseph Owens, CSSR. Edited by Lloyd P. Gerson. Modern Schoolman 64 (2):124-125.
  8. John Baldwin (1970). Alexander III and the Twelfth Century. [REVIEW] Speculum 45 (2):267-267.
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  9. Keith Bate (1989). William of Newburgh P. G. Walsh, M. J. Kennedy: William of Newburgh: The History of English Affairs, Book I (Edited with Translation and Commentary). (Medieval Latin Texts.) Pp. Ix + 198. Warminster: Aris & Phillips, 1988. £18.75 (Paper, £8.25). [REVIEW] The Classical Review 39 (02):366-367.
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  10. John Benton (1975). Twelfth-Century Europe: An Interpretive Essay. [REVIEW] Speculum 50 (4):740-741.
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  11. Thomas Bergin (1979). The Troubadours and Their World of the Twelfth and Thirteenth Centuries. [REVIEW] Speculum 54 (1):169-170.
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  12. Robert Berkhofer (2003). Expectations of the Law in the Middle Ages. [REVIEW] The Medieval Review 7.
  13. Rosalind Kent Berlow (1985). Hector of Chartres, La Vie de la Forêt Normande À la Fin du Moyen Âge: Le “Coutumier” d'Hector de Chartres, Ed. Alain Roquelet. Rouen: Archives Départementales de Seine-Maritime, for the Société de l'Histoire de Normandie, 1984. Paper. Pp. Lvi, 410; Maps, Tables, Charts, Glossary. [REVIEW] Speculum 60 (4):1050-1050.
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  14. Inos Biffi (ed.) (2008). Anselmo d'Aosta Nel Ricordo Dei Discepoli: Parabole, Detti, Miracoli. Jaca Book.
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  15. Otto Bird (1956). The Metalogicon of John of Salisbury. New Scholasticism 30 (2):237-238.
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  16. E. Blake (1959). “The Hisioria Elienysis As A Source For Twelfth-Century History,”. Bulletin of the John Rylands Library 41 (2):304-327.
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  17. Mieczysław Boczar (1989). Wątki naturalizmu i racjonalizmu w XII-wiecznej szkole w Chartres. Studia Filozoficzne 284 (7-8).
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  18. F. Bossier & J. Brams (1983). Quelques Additions au Catalogue de L’Aristoteles Latinus. Bulletin de Philosophie Medievale 25:85-96.
  19. Constance Bouchard (1998). Women of the Twelfth Century, Vol 1: Eleanor of Aquitaine and Six Others. [REVIEW] The Medieval Review 7.
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  20. Susan Boynton (2007). Prayer as Liturgical Performance in Eleventh- and Twelfth-Century Monastic Psalters. Speculum 82 (4):896-931.
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  21. Alfred G. Brickel (1939). The Gateway to the MIddle Ages. Thought: A Journal of Philosophy 14 (1):168-169.
  22. M. Anthony Brown (1959). John of Salisbury. Franciscan Studies 19 (3-4):241-297.
  23. James A. Brundage (1962). A Twelfth Century Oxford Disputation Concerning the Privileges of the Knights Hospitallers. Mediaeval Studies 24 (1):153-160.
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  24. Caroline Bruzelius (1980). The Twelfth-Century Church at Ourscamp. Speculum 55 (4):28-40.
    For many years it has been traditional to view the Cistercians as the disseminators of the Gothic style. Yet, although the order adopted the pointed arch and the rib vault and was instrumental in introducing these elements to remote parts of the continent, the new vaulting systems were combined with a wall structure that remained emphatically Romanesque. While Early Gothic buildings of the middle of the twelfth century, such as Suger's choir at St.-Denis and the cathedral of Noyon, are characterized (...)
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  25. Samuel Dewey Buckley (1965). Entheticus de Dogmate Philosophorum of John of Salisbury: A Translation and Critical Study. Dissertation, Tulane University
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  26. Michael Burger (2001). English Episcopal Acta 18: Salisbury, 1078-1217. [REVIEW] The Medieval Review 7.
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  27. Eligius M. Buytaert (1950). St. John Damascene, Peter Lombard and Gerhoh of Reichersberg. Franciscan Studies 10 (4):323-343.
  28. D. A. C. (1974). The Figurae of Joachim of Fiore. Review of Metaphysics 27 (3):622-622.
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  29. Walter Cahn (1970). Studies in Tuscan Twelfth-Century Illumination. [REVIEW] Speculum 45 (2):271-272.
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  30. Andy Cain (2010). Ordering Chaos: The Self and the Cosmos in Twelfth-Century Latin Prosimetrum. [REVIEW] The Medieval Review 11.
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  31. Monica Calma (2007). Pierre d’Ailly : Le commentaire sur les Sentences de Pierre Lombard. Bulletin de Philosophie Medievale 49:139-194.
  32. Margaret Cameron (2005). What’s in a Name? Students of William of Champeaux on Thevox Significativa. [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 9 (1):93-114.
    William of Champeaux is best known as Peter Abelard's teacher and the proponent of realism of universals. In recent years, many works on the linguistic liberal arts - grammar, dialectic and rhetoric - have been attributed to him. However, at least in the case of the dialectical commentaries, these attributions have been hastily made and are probably incorrect. The commentaries themselves, correctly situated in the time and place when Abelard and William worked at Notre Dame, nonetheless deserve close attention. The (...)
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  33. Meyrick H. Carré (1930). The Intellectual Vitality of the Middle Ages. Hibbert Journal 29:284.
  34. John Patrick Casey (2002). Ontology and Intentionality in Medieval Theories of Relation From Boethius to Aquinas. Dissertation, Loyola University of Chicago
    It is undeniable that many mental states are relative to their objects in some way or another. But just what this means has never been clear. If mental states are properties of things, as seems to be the case, then how are they different from other sorts of properties, such as the property of having a certain color or shape? What is the nature of their relation to their objects? Are they reducible to other more basic kinds of relations? In (...)
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  35. Tomás N. Castro (2016). Leitores, tradutores e intérpretes. Sobre três traduções latinas dos areopagitica. Incipit 4:71-82.
    Este artigo pretende descrever algumas características da recepção latina do Corpus Areopagiticum — o conjunto de obras atribuído a Dionísio, o Areopagita —, destacando uma invulgar tradição de leitura, tradução, interpretação e comentário destes escritos. Explicaremos a importância de um único manuscrito (Paris, Bibliothèque nationale, gr. 437) no início da cadeira de transmissão desta duradoura difusão, discutindo como é que um documento do século IX influenciou todas as posteriores leituras e traduções em Latim, a fim de esboçar alguns atributos distintivos (...)
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  36. Marie-Dominique Chenu (1968). Nature, Man, and Society in the Twelfth Century Essays on New Theological Perspectives in the Latin West. Monograph Collection (Matt - Pseudo).
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  37. P. Anicetus Chiappini (1967). Regestum Chronologicum Vitae Sancti Bernardini Senensis Ex Chronica Ordinis Fr. Alexandri de Ritiis. Franciscan Studies 27 (1):109-113.
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  38. Richard Clement (2005). Women as Scribes: Book Production and Monastic Reform in Twelfth-Century Bavaria. [REVIEW] The Medieval Review 1.
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  39. Marcia Colish (1986). The Intellectual Revolution in Twelfth-Century Europe. [REVIEW] Speculum 62 (2):479-480.
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  40. Marcia L. Colish (1995). Early Scholastic Angelology. Recherches de Theologie Et Philosophie Medievales 62:80-109.
    This paper surveys the doctrine on angels taught by theologians in the first century of scholasticism . This topic has received virtually no scholarly attention; but it is of interest for the light it sheds on the concerns of school theologians during this formative stage of their discipline. We can subdivide our target century into three parts, the first half of the twelfth century closing with the Sentences of Peter Lombard, the second half of the twelfth century, and the first (...)
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  41. Giles Constable & Robert Somerville (1992). The Papal Bulls for the Chapter of St. Antonin in Rouergue in the Eleventh and Twelfth Centuries. Speculum 67 (4):828-864.
    The ancient abbey of St. Antonin in Rouergue was located in the valley of the Aveyron, from which came the name Nobilis Vallis, or Noble Val, by which the site has been known since at least the thirteenth century. During the thousand years or more from its reputed foundation in the eighth century until its dissolution at the time of the French Revolution, the abbey went through two major crises. The first, with which this article is largely concerned, was its (...)
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  42. B. J. Cook (2001). Crimes Against the Currency in Twelfth-and Thirteenth-Century England. Bulletin of the John Rylands Library 83 (3):51-70.
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  43. Alice Cooke (1925). A Study Of Twelfth Century Religious Revival And Reform. Bulletin of the John Rylands Library 9 (1):139-176.
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  44. Boyd Taylor Coolman (2012). Hugh of St. Victor's Influence on the Halensian Definition of Theology. Franciscan Studies 70 (1):367-384.
  45. Marcos Roberto Nunes Costa (2012). Women Intellectuals in the Middle Ages: Hildegard of Bingen - Between Medicine, Philosophy and Mysticism. Trans/Form/Ação 35 (SPE):187-208.
    É corrente se afirmar que antes da Modernidade não há registro de mulheres na construção do pensamento erudito. Que, se tomarmos, po exemplo, a Filosofia e a Teologia, que foram as duas áreas do conhecimento que mais produziram intelectuais, durante a Idade Média, não encontraremos aí a presença de mulheres. Entretanto, apesar de todas as evidências, se vasculharmos a construção do Pensamento Ocidental, veremos que é possível identificar a presença de algumas mulheres já nos tempos remotos, na Antiguidade Clássica e (...)
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  46. W. Courtenay & P. Bakker (2009). Repertory of Commentaries on Peter Lombard’s Sentences. Bulletin de Philosophie Medievale 51:29-31.
  47. William J. Courtenay (1992). Peter of Capua as a Nominalist. Vivarium 30 (1):157-172.
  48. Jan Crenshaw (2007). Liber Eliensis: A History of the Isle of Ely From the Seventh Century to the Twelfth. [REVIEW] The Medieval Review 11.
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  49. Ioana Curuţ (2014). Didascalicon by Hugues de Saint‑Victor. Chôra 12:299-301.
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  50. Magdalena Czubak (2002). Natura i władze duszy według Aelreda z Rievaulx. Przeglad Filozoficzny - Nowa Seria 43 (3):151-165.
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