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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. 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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  4. A. MacC Armstrong & Daniel D. McGarry (1956). The Metalogicon of John of Salisbury. Philosophical Quarterly 6 (25):374.
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  5. 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.
  6. 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.
  7. 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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  8. 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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  9. Inos Biffi (ed.) (2008). Anselmo d'Aosta Nel Ricordo Dei Discepoli: Parabole, Detti, Miracoli. Jaca Book.
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  10. Otto Bird (1956). The Metalogicon of John of Salisbury. New Scholasticism 30 (2):237-238.
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  11. Mieczysław Boczar (1989). Wątki naturalizmu i racjonalizmu w XII-wiecznej szkole w Chartres. Studia Filozoficzne 284 (7-8).
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  12. Susan Boynton (2007). Prayer as Liturgical Performance in Eleventh- and Twelfth-Century Monastic Psalters. Speculum 82 (4):896-931.
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  13. M. Anthony Brown (1959). John of Salisbury. Franciscan Studies 19 (3-4):241-297.
  14. 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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  15. Margaret Cameron (2004). What's in a Name? Students of William of Champeaux on the Vox 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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  16. 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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  17. Marcia Colish (1986). The Intellectual Revolution in Twelfth-Century Europe. [REVIEW] Speculum 62 (2):479-480.
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  18. 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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  19. 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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  20. Boyd Taylor Coolman (2012). Hugh of St. Victor's Influence on the Halensian Definition of Theology. Franciscan Studies 70 (1):367-384.
  21. 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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  22. William J. Courtenay (1992). Peter of Capua as a Nominalist. Vivarium 30 (1):157-172.
  23. César Lorenzo Raña Dafonte (1999). El tema de los universales en Juan de Salisbury. Revista Española de Filosofía Medieval 6:233-240.
    Este trabajo presenta la información que Juan de Salisbury nos ofrece en su Metalogicon sobre el problema de los universales en el siglo XII. Se detiene de modo especial en la solución de Aristóteles, por el que muestra gran simpatía.
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  24. Peter Damian, Selections From His Letter on Divine Omnipotence.
    Translated from the edition in Pierre Damien: Lettre sur la toute-puissance divine. Introduction, texte critique, traduction et notes, André Cantin, ed. & tr., (“Sources Chrétiennes,” vol. 191; Paris: Les Editions du Cerf, 1972.
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  25. Michael Davis (1987). Chartres: The Masons Who Built a Legend. [REVIEW] Speculum 62 (4):956-959.
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  26. M. -M. Davy & W. F. Chamberlin (1960). The Symbolic Mentality of the Twelfth Century. Diogenes 8 (32):94-106.
  27. F. De Capitani (2000). Hugh of Saint Victor and the Problem of the" Artes-Mechanicae". Rivista di Filosofia Neo-Scolastica 92 (3-4):424-460.
  28. L. M. De Rijk (1988). Semantics and Metaphysics in Gilbert of Poitiers. Vivarium 26 (2):73-112.
    Each inhabitant of our world Gilbert calls (following Boethius) an id quod est or subsistens. Its main constituents are the subsistentiae (or the subsistent's id quo which is sometimes taken collectively to stand for ea quibus) and these are accompanied by the 'accidents', quantity and quality. The subsistent owes its status (or transitory condition) to a collection of inferior members of the Aristotelian class of accidents, which to Gilbert's mind are rather 'accessories' or 'attachments from without' (extrinsecus affixa). (...)
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  29. L. M. De Rijk (1967). Some Notes on the Twelfth Century Topic of the Three (Four) Human Evils and of Science, Virtue, and Techniques as Their Remedies. Vivarium 5 (1):8-15.
  30. L. M. De Rijk (1966). Some New Evidence on Twelfth Century Logic. Vivarium 4 (1):1-57.
    IT is well known that the art of logic (logica or diale(c)tica) knew a remarkable flourishing period during the twelfth century. In the first half of the century its main centres in Paris were: the School of Notre DameI, of St. Victor2, of the Petit Pont3 and of Mont Ste Geneviève4. The present paper aims to offer some new evidence from the manuscripts on the teaching of logic as given in the School of Mont Ste.
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  31. L. M. De Rijk (1966). Some Notes on the Mediaeval Tract de Insolubilibus, with the Edition of a Tract Dating From the End of the Twelfth Century. Vivarium 4 (1):83-115.
  32. A. di Berardino (1965). Études sur Hugues de Saint-Victor. Augustinianum 5 (1):156-157.
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  33. Adinel‑Ciprian Dincă & Alexander Baumgarten (2011). Hic liber est incorrectissime impressus. A preliminary discussion of the Liber de Causis in mediaeval Transylvania. Chôra 9:491-498.
    L’article pose pour la première fois la question de la réception d’un texte essentiel pour l’histoire de la pensée européenne, le Liber de causis, en Transylvanie, aux confins de l’aire culturelle latine. Cette première tentative d’exploration se penche plus précisément sur un commentaire bien connu, appartenant à Thomas d’Aquin. Le commentaire, transmis sous une forme imprimée datant du 24 mai 1493, fait partie d’un volume composite qui se trouvait, aux alentours de 1500, dans la bibliothèque des frères dominicains de Sibiu/Hermannstadt (...)
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  34. Anne Duggan (1984). John of Salisbury and Thomas Becket. In Michael Wilks (ed.), The World of John of Salisbury. Published for the Ecclesiastical History Society by B. Blackwell. 427--38.
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  35. Sten Ebbesen & Yukio Iwakuma (1992). Logico-Theological Schools From the Second Half of the Twelfth Century. A List of Sources. Vivarium 30:173-211.
  36. Eva-Maria Engelen (1993). Zeit, Zahl und Bild. Studien zur Verbindung von Philosophie und Wissenschaft bei Abbo von Fleury. de Gruyter.
  37. Christophe Erismann (2011). Schools in the Twelfth Century. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 1176--1182.
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  38. Gillian R. Evans (1982). A Work of 'Terminist Theology'? Peter the Chanter's de Tropis Loquendi and Some Fallacie. Vivarium 20 (1):40-58.
  39. Martín González Fernández (2004). Saturnalia. Juan de Salisbury y los Goliardos. Revista Española de Filosofía Medieval 11:213-226.
    Se estudia la relación entre la sátira culta de Juan de Salisbury y la sátira popular contemporánea de los goliardos, poniendo de manifiesto sus afinidades y diferencias.
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  40. Brooke Heidenreich Findley (2006). Does the Habit Make the Nun? A Case Study of Heloise's Influence on Abelard's Ethical Philosophy. Vivarium 44 (s 2-3):248-275.
    A careful reading of Heloise's letters reveals both her contribution to Abelard's ethical thought and the differences between her ethical concerns and his. In her letters, Heloise focuses on the innate moral qualities of the inner person or animus. Hypocrisy—the misrepresentation of the inner person through false outer appearance, exemplified by the potentially deceitful religious habit or habitus—is a matter of great moral concern to her. When Abelard responds to Heloise's ideas, first in his letters to her and later in (...)
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  41. George Bernard Flahiff (1942). The Censorship of Books in the Twelfth Century. Mediaeval Studies 4 (1):1-22.
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  42. Jerold C. Frakes (1984). The Ancient Concept of Casus and its Early Medieval Interpretations. Vivarium 22 (1):1-34.
  43. Richard Gaskin (1997). Peter Damian on Divine Power and the Contingency of the Past. British Journal for the History of Philosophy 5 (2):229 – 247.
  44. Roberto Giacone (1974). Masters, Books and Library at Chartres According to the Cartularies of Notre-Dame and Saint-Père. Vivarium 12 (1):30-51.
  45. Étienne Gilson (1923). Le Platonisme de Bernard de Chartres. Revue Néo-Scolastique de Philosophie 25 (97):5-19.
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  46. Dorothy Glass (1969). Papal Patronage in the Early Twelfth Century: Notes on the Iconography of Cosmatesque Pavements. Journal of the Warburg and Courtauld Institutes 32:386-390.
  47. Michael Gorman (2003). Hugh of Saint Victor. In Noone Gracia (ed.), The Blackwell Companion to Philosophy in the Middle Ages. Blackwell.
    An overview of Hugh’s thought, focusing on philosophical issues. Specifically it gives a summary of his overall vision; the sources he worked from; his understanding of: the division of the science, biblical interpretation, God, creation, providence and evil, human nature and ethics, salvation; and his spiritual teachings.
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  48. Cristophe Grellard (2013). Do arquétipo à ficção: a ambivalência da ideia em João de Salisbury. Discurso 40 (40):45-70.
    Do arquétipo à ficção: a ambivalência da ideia em João de Salisbury.
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  49. James Grier (1994). A New Voice in the Monastery: Tropes and Versus From Eleventh-and Twelfth-Century Aquitaine. Speculum 69 (4):1023-1069.
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  50. Charlotte Gross (1985). Twelfth-Century Concepts of Time: Three Reinterpretations of Augustine's Doctrine of Creation. Journal of the History of Philosophy 23 (3):325-338.
1 — 50 / 138