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  1. É.-B. Abeloos (1972). Un cinquième manuscrit du « Tractatus de Anima » de Dominique Gundissalinus. Bulletin de Philosophie Medievale 14:72-85.
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  2. Macksood Aftab (2005). Averroes. Journal of Islamic Philosophy 1 (1):127-128.
  3. Prudence Allen (1991). A History of Women Philosophers, Volume II. Review of Metaphysics 44 (3):660-662.
  4. Manuel Alonso Alonso (1947). Teología De Averroës. Madrid, Consejo Superior De Investigaciones Científicas, Instituto "Miguel Asín," Escuelas De Estudios Arabes De Madrid y Granada.
  5. Andrew Arlig (2015). Book Review: Abelard in Four Dimensions: A Twelfth-Century Philosopher in His Context and Ours, Written by John Marenbon. [REVIEW] Vivarium 53 (1):114-116.
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  6. Averroes, Philosophy and Theology of Averroes, the (Tractata).
  7. Alessandro Bausani (1960). Classical Muslim Philosophy in the Work of a Muslim Modernist: Muhammad Iqbal (1877-1938). Archiv für Geschichte der Philosophie 42 (3):272-288.
  8. Frederick Behrends (1963). Kingship and Feudalism According to Fulbert of Chartres. Mediaeval Studies 25 (1):93-99.
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  9. Istvan Bejczy (2006). Cardinal Virtues in a Christian Context: The Antithesis Between Fortitude and Humility in the Twelfth Century. Medioevo 31:29-67.
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  10. L. G. Benakis (1990). Lateinische Literatur in Byzanz: Die Übersetzungen philosophischer Texte bis zum 14. Jahrhundert. Bulletin de Philosophie Medievale 32:159-160.
  11. Linos G. Benakis (2002). Philosophie Byzantine. Bulletin de Philosophie Medievale 44:37-42.
  12. Sandrine Berges (2013). Rethinking Twelfth Century Ethics: The Contribution of Heloise. British Journal for the History of Philosophy 21 (4):667-687.
    Twelfth-century ethics is commonly thought of as following a stoic in fl uence rather than an Aristotelian o ne. It is also assumed that these two schools are widely different, in particular with regards to the social aspect of the virtuous life. In this paper I argue that this picture is misleading and that Heloise of Argenteuil recognized that stoic ethics did not entail isolation but could be played out in a social context. I argue that her philosophical contribution does (...)
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  13. Alan Bernstein (1986). Lucifer: The Devil in the Middle Ages. [REVIEW] Speculum 61 (4):994-997.
  14. Luca Bianchi (ed.) (2011). Christian Readings of Aristotle From the Middle Ages to the Renaissance. Brepols.
  15. D. Bloch (2008). Nicholaus Graecus and the Translatio Vetus of Aristotle’s De Sensu. Bulletin de Philosophie Medievale 50:83-103.
  16. Ivan Boh (1988). Introduction to the Principle of Individuation in the Early Middle Ages. New Scholasticism 62 (2):243-245.
  17. Richard Bosley & Martin M. Tweedale (1997). Basic Issues in Medieval Philosophy Selected Readings Presenting the Interactive Discourses Among the Major Figures.
  18. Vernon J. Bourke (1955). GILSON, ETIENNE. "History of Christian Philosophy in the Middle Ages". [REVIEW] Modern Schoolman 33:122.
  19. Maurice Bouyges (1921). Notes Sur les Philosophes Arabes Commus des Latins au Moyen Age. Imprimerie Catholique.
  20. I. Brady (1972). The New Edition of Lombard’s Sentences. Bulletin de Philosophie Medievale 14:71-71.
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  21. Ignatius Brady (1953). Geschichte der christlichen Philosophie by Etienne Gilson, Philotheus Boehner. Franciscan Studies 13 (1):66-66.
  22. J. Brams (1997). The Latin Aristotle and the Medieval Latin Commentaries. Bulletin de Philosophie Medievale 39:9-22.
  23. J. Brams (1994). The Revised Version of Grosseteste’s Translation of theNicomachean Ethics. Bulletin de Philosophie Medievale 36:45-55.
  24. Jozef Brams (2002). The Latin Aristotle and Medieval Latin Commentaries on Aristotle. Bulletin de Philosophie Medievale 44:1-17.
  25. Valeria A. Buffon (2008). The Structure of the Soul, Intellectual Virtues, and the Ethical Ideal of Masters of Arts in Early Commentaries on the Nichomachean Ethics. In István Pieter Bejczy (ed.), Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200 -1500. Brill
  26. Charles Burnett (2002). John of Seville and John of Spain: A Mise au Point. Bulletin de Philosophie Medievale 44:59-78.
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  27. Charles Burnett (2001). The Coherence of the Arabic-Latin Translation Program in Toledo in the Twelfth Century. Science in Context 14 (1-2):249-288.
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  28. E. M. Buytaert (1955). Psychologie Et Morale aux XIIe Et XIIIe Siècles By Odon Lottin, O. S. B. Franciscan Studies 15 (1):86-89.
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  29. D. C. (1962). Medieval Philosophy. [REVIEW] Review of Metaphysics 16 (2):397-397.
  30. Irene Caiazzo (2011). Sur la distinction sénéchienne idea/idos au XIIᵉ siècle. Chôra 3:91-116.
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  31. Juliane Vasconcelos Almeida Campos (2013). Do Ser Ao Ser: Um Encontro Com Deus. Philosophical Explorations 6 (22):77-95.
    From an awareness of his own being and the world that surrounds him, man is capable of transcending to the Being who exists of itself, the Cause and End of all beings. In the contemplation of reality, in search of the cause of all the effects he observes, as well as the perfection of all things, proceeds the encounter with the Absolute Being, object of the desire for happiness that man bears latent within his heart. And being faithful to the (...)
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  32. Katherine Chambers (2013). “When We Do Nothing Wrong, We Are Peers”: Peter the Chanter and Twelfth-Century Political Thought. Speculum 88 (2):405-426.
    This article scrutinizes the political thought of a twelfth-century Parisian master, Peter the Chanter , with reference to a theme that has been prominent recently in political philosophy. This is the idea that a just government ought to be free from every kind of arbitrary interference in the lives of those “governed,” that is, that no person ought to be governed according to another's unconstrained will.
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  33. Antonio Cimino (2008). Maria Michela Sassi (Hrsg.), Tracce nella mente. Teorie della memoria da Platone ai moderni. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):269-271.
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  34. Marcia L. Colish (2002). Query: Pseudo-Peter of Poitiers, Gloss on the Sentences. Bulletin de Philosophie Medievale 44:155-155.
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  35. William Courtenay (2012). Siepm Project: Report on the Repertory of Commentaries on Peter Lombard’s Sentences. Bulletin de Philosophie Medievale 54:55-57.
    This report recounts three developments during the last two years of the SIEPM Project to revise and complete the repertory of commentaries on Peter Lombard’s Sentences published by Friedrich Stegmüller in 1947. The chronological sections of the project have been established, and scholars have been assigned to lead them. A centralized administration for the Project is now located in Freiburg im Breisgau, which will co-ordinate the various sections and preserve their findings, as well as facilitate and oversee the various editorial (...)
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  36. Andrew S. Cunningham (2003). God and Reason in the Middle Ages. International Studies in Philosophy 35 (4):271-273.
  37. S. J. Curtis (1950). A Short History of Western Philosophy in the Middle Ages. Westminster, Md.,Newman Press.
  38. J. G. Dawson (1954). Philosophical Surveys, VIII: Mediaeval Philosophy, Part II: Mediaeval Philosophies of the Christian West. Philosophical Quarterly 4 (14):60.
  39. P. De Leemans & C. Trifogli (2010). Commission II: The Latin Aristotle and Medieval Latin Commentaries on Aristotle. Bulletin de Philosophie Medievale 52:3-13.
  40. Pieter De Leemans & Cecilia Trifogli (2012). Commission II: The Latin Aristotle and Medieval Latin Commentaries on Aristotle. Bulletin de Philosophie Medievale 54:3-22.
    This report is divided into two main parts, devoted to the Aristoteles Latinus and to the Editions of Latin Commentaries on Aristotle. The report on the Aristoteles Latinus sheds light on recent research on medieval Latin translations of Aristotle’s works. Among other things, it discusses the editions published in the context of the Aristoteles Latinus , and some recent studies and collective volumes on individual texts and translators. The report on Editions of Latin Commentaries on Aristotle gives information for each (...)
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  41. Alain de Libera & Joël Lonfat (2006). « Averroès, L’averroïsme, L’anti-averroïsme ». Bulletin de Philosophie Medievale 48:319-322.
  42. Maurice de Wulf & P. Coffey (1910). History of Medieval Philosophy. Philosophical Review 19 (4):446-449.
  43. Maurice de Wulf & E. G. Messenger (1927). History of Medieval Philosophy. Philosophical Review 36 (6):585-586.
  44. Philippe Delhaye (1963). Medieval Christian Philosophy. Translated From the French by S.J. Tester. Hawthorn Books.
  45. Philippe Delhaye (1960). Christian Philosophy in the Middle Ages. Burns & Oates.
  46. Stefan Düfel (2014). Alexander Fidora / Andreas Niederberger / Merio Scattola , Phronesis – Prudentia – Klugheit. Das Wissen des Klugen in Mittelalter, Renaissance und Neuzeit. Porto: Brepols 2013. 348 S. – 59,00. ISBN 978-2-503-54989-7. [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 17 (1):260-262.
  47. Stefan Dufel (2011). Christoph Horn/Jorn Muller/Joachim Soder (Hrsg.), Platon-Handbuch. Leben Werk Wirkung. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 14 (1):308-312.
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  48. Giulio D’Onofrio (2013). Gli «alberi» di Porfirio. Variazioni sulla gerarchia neoplatonica del reale nell’alto Medioevo. Chôra 11:117-163.
  49. L. F. E. (1981). Conscience in Medieval Philosophy. Review of Metaphysics 35 (1):158-160.
  50. Sten Ebbesen (1992). Deus Scit Quicquid Scivit. Two Sophismata From Vat. Lat. 7678 and a Reference to Nominales. Cahiers de l'Institut du Moyen-Âge Grec Et Latin 62:179-195.
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