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  1. Macksood Aftab (2005). Averroes. Journal of Islamic Philosophy 1 (1):127-128.
  2. Manuel Alonso Alonso (1947). Teología De Averroës. Madrid, Consejo Superior De Investigaciones Científicas, Instituto "Miguel Asín," Escuelas De Estudios Arabes De Madrid y Granada.
  3. Averroes, Philosophy and Theology of Averroes, the (Tractata).
  4. 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.
  5. Frederick Behrends (1963). Kingship and Feudalism According to Fulbert of Chartres. Mediaeval Studies 25 (1):93-99.
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  6. 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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  7. Ivan Boh (1988). Introduction to the Principle of Individuation in the Early Middle Ages. New Scholasticism 62 (2):243-245.
  8. 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.
  9. 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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  10. E. M. Buytaert (1955). Psychologie Et Morale aux XIIE Et XIIIE Siècles (Review). Franciscan Studies 15 (1):86-89.
  11. Irene Caiazzo (2011). Sur la distinction sénéchienne idea/idos au XIIᵉ siècle. Chôra 3:91-116.
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  12. 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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  13. 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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  14. 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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  15. Stefan Dufel (2012). 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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  16. 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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  17. Franklin Edgerton & E. Salisbury (1944). A Salisbury Letter. Journal of the American Oriental Society 64 (2):58-61.
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  18. G. R. Evans (1983). Alan of Lille the Frontiers of Theology in the Later Twelfth Century. Monograph Collection (Matt - Pseudo).
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  19. Heinrich Flatten (1931). Die ,materia primordialis' in der Schule von Chartres. Archiv für Geschichte der Philosophie 40 (1):58-65.
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  20. George Fowler (1973). Das Bild der Kirche Bei Johannes von Salisbury. [REVIEW] Speculum 48 (1):166-168.
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  21. Peter Frankopan (2009). The Literary, Cultural and Political Context for the Twelfth-Century Commentary on the Nicomachean Ethics. In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill. 101--45.
  22. Bernard Goldstein (1965). The Medieval Hebrew Tradition in Astronomy. Journal of the American Oriental Society 85 (2):145-148.
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  23. Nicholas M. Haring (1964). Thierry of Chartres and Dominicus Gundissalinus. Mediaeval Studies 26 (1):271-286.
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  24. Alfred L. Ivry (1989). Averroes and the Metaphysics of Causation. International Studies in Philosophy 21 (3):127-128.
  25. Anthony Kaldellis (2009). Classical Scholarship in Twelfth-Century Byzantium. In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill. 101--1.
  26. Muhammad Ali Khalidi (1998). Averroes's Method of Re-Interpretation. International Philosophical Quarterly 38 (2):175-185.
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  27. Beatrice Lienemann (2012). J. Muller/R. Hofmeister Pich (Hrsg.), Wille und Handlung in der Philosophie der Kaiserzeit und Spatantike. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):267-274.
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  28. Scott MacDonald (1989). Book Review: Later Medieval Philosophy (1150-1350): An Introduction. John Marenbon. [REVIEW] Archiv für Geschichte der Philosophie 71:84-89.
  29. Ali Muradkhani (unknown). A Glance At The Impacts Of Islamic Philosophy On Scholasticism. Kheradnameh Sadra Quarterly 40.
    The Present paper, in addition to discussing the indebtedness of Scholastic philosophy to Islamic thought in the 12th and 13th centuries, provides a short account of Ibn Sina and Ibn Rushd's metaphysics along with their influence over the medieval philosophy. When discussing Ibn Sina, the author explicitly emphasizes his originality of thoughts with reference to his philosophical sources, such as Aristotle, neo-Platonists, Kindi, and Farabi. The author believes that this originality lies in Ibn Sina's discussions of existence, the relation of (...)
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  30. Carol Neel (1993). Fulcher von Chartres: Studien Zur Geschichtsschreibung des Ersten Kreuzzuges. [REVIEW] Speculum 68 (4):1110-1111.
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  31. Lukáš Novák & Daniel D. Novotný (2013). “Let Us Think the Tradition Through Anew!” A Philosophical Interview with Prof. Stanislav Sousedík. Studia Neoaristotelica 10 (1):5-11.
  32. Frnacisco O'Reilly (2009). Thierry de Chartres, Tratado de la Obra de Los Seis Días. Anuario Filosófico 41 (1):210-212.
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  33. Adrian Papahagi (2008). Glossae Collectae on Boethius's Consolation of Philosophy in Paris, BN Lat. MS 13953. Chôra 6:291-337.
    Le manuscrit latin 13953 de la Bibliothèque Nationale de France contient aux ff. 25v-41v des gloses en latin et en vieux-haut-allemand portant sur laConsolatio Philosophiae de Boèce. Ces gloses sont transcrites dans leur intégralité ci-après, dans l'attente d'une édition critique complète du soi-disant 'commentaire anonyme de Saint-Gall. (IXᵉ-Xᵉ siècles), transmis dans différentes versions par une quinzaine de manuscrits. Dans l'étude qui précède l'édition, l'auteur analyse le manuscrit et le texte, et il formule des hypothèses sur son origine et sa nature. (...)
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  34. Robert Pasnau & Christina Van Dyke (eds.) (2010). The Cambridge History of Medieval Philosophy. Cambridge University Press.
  35. Cláudio Pastro (2010). O Deus da beleza A educação através da beleza. Philosophical Explorations 3 (10):127-128.
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  36. Peter Raedts (1995). Scribes and Scholars at Salisbury Cathedral, C. 1075–1125. [REVIEW] Speculum 70 (2):445-446.
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  37. Elisabeth Reinhardt (2011). La causalidad en la Creación según Thierry de Chartres. Anuario Filosófico 44 (1):53-74.
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  38. Nicholas Rescher (1963). Averroes'. Journal of the History of Philosophy 1 (1).
  39. Christoph Scheibler (1665). Metaphysica Dvobvs Libris Universum Bujus Scientiæsystema Comprehendens Opus, Tvm Omnium Facultatum Tùm Inprimis Philosophiæ& Theologiæstudiosis Utile & Necessarium : Præissa Est Summaria Methodus, Sive Dispositio Totius Scientiæ & Prœium de Usu Philosophiæin Theologia, & Præsa Ejus Ad Theologiam Contrarietate : Cum Indicibus Duobus, Uno Capitum, Titulorum, Articulorum, Altero Rerum. Excudebat Hen. Hall ... Impensis Jos. Godwin.
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  40. Marco Sgarbi (2012). Schede-Peter Adamson (Ed.), In the Age of Averroes: Arabic Philosophy in the Sixth/Twelfth Century. Rivista di Storia Della Filosofia 3:647.
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  41. I. Van 'T. Spijker (2004). Fictions of the Inner Life: Religious Literature and Formation of the Self in the Eleventh and Twelfth Centuries. Brepols Publishers.
    This book explores the notion of the 'inner man' through four influential authors of the eleventh and twelfth centuries, and the way in which notions about interiority function in their pedagogy.Interiorization and a trend towards a consideration of the nature of personal experience have long been recognized as important elements in the changing landscape of the religious culture of the eleventh and twelfth centuries. The homo interior is at the centre of the religious writings of that time, and the 'inner (...)
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  42. Tina Stiefel (1985). The Intellectual Revolution in Twelfth-Century Europe. Monograph Collection (Matt - Pseudo).
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  43. Alfredo Storck (2006). “Deus Autem Et Natura Nihil Frustra Faciunt”. Notas Sobre A Teleologia Nos Comentários De Tomás De Aquino A Aristóteles. Cadernos de História E Filosofia da Ciência 16 (1).
    O presente artigo busca analisar os motivos que teriam conduzido Tomás de Aquino a atribuir ao deus aristotélico não apenas a causalidade final, mas também a eficiente. Duas ordens de razões serão apresentadas. A primeira reside nas dificuldades conceituais que o intérprete medieval teria detectado no conjunto do corpus aristotélico. A segunda consiste na evolução histórica de comentários à obra do Estagirita.
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  44. Orrin F. Summerell (1997). Lloyd P. Gerson, Hg., The Cambridge Companion to Plotinus. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 2 (1):277-285.
  45. Roland J. Teske (1963). The End of Man in the Philosophy of Averroes. New Scholasticism 37 (4):431-461.
  46. Stephen Chak Tornay (1943). Averroes' Doctrine of the Mind. Philosophical Review 52 (3):270-288.
  47. Fabio Troncarelli (2012). Early Joachimism and Early Franciscanism: Manuscript Evidence of a Common Destiny. Franciscan Studies 69 (1):141-151.
    In lieu of an abstract, here is a brief excerpt of the content:While studying the history of the Liber figurarum by Joachim of Fiore, I have used the distinction among his followers between Joachimist and Joachites,1 that is between the pupils who respected Joachim’s ideas and the ones who re-created his message, combining his ideas with other apocalyptic themes borrowed from different authors or traditions. Both groups considered Joachim to be a starting point in the history of the Church, but (...)
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  48. Beatrice H. Zedler (1951). Averroes on the Possible Intellcet. Proceedings of the American Catholic Philosophical Association 25:164-178.
  49. Mauro Zonta (2005). Metaphysics in Medieval Hebrew Tradition. A Short Historical Sketch. Quaestio 5 (1):242-258.
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Peter Abelard
  1. Peter Abelard, Letters History of My Calamities (Latin).
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