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  1. Felice Accrocca & Robert M. Stewart (1994). Concerning the Case of the Heretical Pope: John XXII and the Question of Poverty: Ms. XXI of the Capestrano Convent. Franciscan Studies 54 (1):167-184.
  2. Marilyn McCord Adams (2013). Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts. Oxford Studies in Medieval Philosophy 1:23-60.
  3. Marilyn McCord Adams (2008). The Metaphysics of the Trinity in Some Fourteenth Century Franciscans. Franciscan Studies 66 (1):101 - 168.
  4. Marilyn McCord Adams & O. F. M. Wolter (1993). Memory and Intuition: A Focal Debate in Fourteenth Century Cognitive Psychology. Franciscan Studies 53 (1):175-192.
  5. Marilyn McCord Adams & Rega Wood (1981). Is To Will It as Bad as To Do It?: The Fourteenth Century Debate. Franciscan Studies 41 (1):5-60.
  6. Adriaenssen (2014). Peter John Olivi and Peter Auriol on Conceptual Thought. Oxford Studies in Medieval Philosophy 2:67-97.
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  7. Han Thomas Adriaenssen (2011). Peter John Olivi on Perceptual Representation. Vivarium 49 (4):324-352.
    Abstract This paper studies Olivi's account of perceptual representation. It addresses two main questions: (1) how do perceptual representations originate? and (2) how do they represent their objects? Regarding (1), it is well known that Olivi emphasizes the activity of the soul in the production of perceptual representations. Yet it is sometimes argued that he overstresses the activity of the soul in a way that yields a philosophically problematic result. I argue that Olivi was well aware of the problem that (...)
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  8. Erik Åkerlund (2009). Suárez on Forms, Universals and Understanding. Studia Neoaristotelica 6 (2):159-182.
    Suarezii de formis, universalibus, notitia intellectiva sententiaSententia Suarezii circa quaestionem famosam de statu universalium variissimis modis ab diversis interpretibus exponi solet. In disertatio quidem proposita res paulo aliter pertractatur, a Suarezii metaphysica doctrina de formis substantialibus et de cognitione intellectiva ac sctientia exeundo. Quae Suarezii doctrinae diligenti analysi subiciuntur earumque conexio consideratur. Respectu quaestione supradicta, scil. quaenam fuit vera Suarezii de statu universalium sententia, arguitur, Suarezium nominalismum moderatum professum esse, quae conclusio suadetur ex doctrinis suis de formis substantialibus et de (...)
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  9. Angel Albertus & Muñoz Garcia (1988). Quaestiones in Artem Veterem. Monograph Collection (Matt - Pseudo).
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  10. Hermann Albertus & Stadler (1916). Albertus Magnus de Animalibus Libri Xxvi Nach der Cölner Urschrift Herausg. Von H. Stadler.
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  11. Jason Aleksander (forthcoming). The Divine Comedy’s Construction of its Audience in Paradiso 2.1-18. Essays in Medieval Studies 30.
  12. Jason Aleksander (2011). Dante's Understanding of the Two Ends of Human Desire and the Relationship Between Philosophy and Theology. Journal of Religion 91 (2):158-187.
    I discuss Dante’s understanding that human existence is “ordered by two final goals” and how this understanding defines philosophy’s and theology’s respective scopes of authority in guiding human conduct. I show that, while Dante devalues the philosophical authority associated with the traditional Aristotelian emphasis on the significance of contemplative activity, he does so in order to highlight philosophy’s ethico-political authority to guide human conduct toward its “earthly beatitude.” Moreover, I argue that, although Dante subordinates earthly beatitude to spiritual beatitude, he (...)
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  13. Jason Aleksander (2010). The Aporetic Ground of Revelation’s Authority in the Divine Comedy and Dante’s Demarcation and Defense of Philosophical Authority. Essays in Medieval Studies 26:1-14.
    I discuss Dante’s understanding that human existence is “ordered by two final goals” and how, for Dante, this understanding defines philosophy’s and revelation’s respective scopes of authority in guiding human conduct. Specifically, I show that, although Dante subordinates our earthly beatitude to spiritual beatitude in a way that seems to suggest the subordination of the authority of philosophy to that of revelation, he in fact limits philosophy’s scope to an arena in which its authority is not only legitimate but also (...)
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  14. Rudolph Allers (1939). Die Lehre von den Goettlichen Namen in der Summe Alexander von Hales. New Scholasticism 13 (1):78-80.
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  15. Maria Cambray I. Amenós (2013). Las Enfermedades de San Francisco de Asís. Franciscan Studies 70 (1):1-37.
    Primero de todo y antes de abordar el tema para someterlo a vuestra consideración tendría que pedir disculpas. Disculpas porque todo lo que voy a exponer no puede ser sino una aproximación de lo que pudo haber sucedido y lo es por varias razones. Primera, porque actualmente los médicos no nos atrevemos a dar ningún diagnóstico sin que exista el aval de una prueba radiológica o de laboratorio que, de manera concluyente, demuestre el origen del proceso patológico. Por ejemplo, en (...)
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  16. David Amico (1988). Bernard of Besse: Praises of Blessed Francis (Liber de laudibus Beati Francisci). Franciscan Studies 48 (1):213-268.
  17. Robert Andrews (2001). Question Commentaries on the Categories in the Thirteenth Century. Medioevo 26:265-326.
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  18. Asadeh M. Ansari (2012). Theo Kobusch, Die Philosophie des Hoch- und Spatmittelalters. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):293-297.
  19. H. Anzulewicz (2001). Aeternitas—Aevum—Tempus: The Concept of Time in the System of Albert the Great. In Pasquale Porro (ed.), The Medieval Concept of Time: Studies on the Scholastic Debate and its Reception in Early Modern Philosophy. Brill. 83--129.
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  20. Benedict M. Ashley (1996). Albertus Magnus on Aristotle's Metaphysics, Bk. I, Tr. 1. American Catholic Philosophical Quarterly 70 (1):137-155.
  21. 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.
  22. E. Jennifer Ashworth (1981). The Problems of Relevance and Order in Obligational Disputations: Some Late Fourteenth Century Views. Medioevo 7:175-193.
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  23. Erline Jennifer Ashworth (1991). A Thirteenth-Century Interpretation of Aristotle on Equivocation and Analogy. Canadian Journal of Philosophy 21 (sup1):85-101.
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  24. Christoph Asmuth (1999). Norbert Winkler, Meister Eckhart zur Einführung. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):263-267.
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  25. Lorraine Attreed (1989). The Metamorphosis of a Medieval City: Ghent in the Age of the Arteveldes, 1302–1390. [REVIEW] Speculum 64 (2):473-475.
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  26. Luis M. Augusto (2012). Teodorico de Freiberg. Tratado sobre a origem das coisas categoriais. 3. Revista Filosófica de Coimbra 21 (42):607-648.
    Translation from the Latin into Portuguese, with extensive introduction and notes, of Dietrich of Freiberg's De origine rerum praedicamentalium, Chapter 5. This text, a late medieval treatise on reality and human cognition (or human cognition and reality), is a particularly hard nut to crack; hence my having translated it (O.K., I also enjoyed the Latin part).
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  27. Luis M. Augusto (2012). Teodorico de Freiberg. Tratado sobre a origem das coisas categoriais. 2. Revista Filosófica de Coimbra 21 (41):297-330.
    Translation from the Latin into Portuguese, with extensive introduction and notes, of Dietrich of Freiberg's De origine rerum praedicamentalium, Chapters 3 and 4. This text, a late medieval treatise on reality and human cognition (or human cognition and reality), is a particularly hard nut to crack; hence my having translated it (O.K., I also enjoyed the Latin part).
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  28. Luis M. Augusto (2011). Teodorico de Freiberg. Tratado sobre a origem das coisas categoriais. 1. Revista Filosófica de Coimbra 20 (40):507-552.
    Translation from the Latin into Portuguese, with extensive introduction and notes, of Dietrich of Freiberg's De origine rerum praedicamentalium, Chapters 1 and 2. This text, a late medieval treatise on reality and human cognition (or human cognition and reality), is a particularly hard nut to crack; hence my having translated it (O.K., I also enjoyed the Latin part).
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  29. Luís M. Augusto (2010). Eckhart's Bilder. Princípios 15 (24):167-186.
    Eckhart’s doctrine of the bilder is highly original not so much for containing new elements as for the conciliation it achieved among sources at first sight incompatible; these sources can be reduced to three main ones: Plato, Aristotle, and Christian thought. In this paper, I show that Eckhart’s doctrine of the bilder is simultaneously a) an Aristotelian epistemic recreation of Plato’s doctrine of ideas, and b) a Christian ontological recreation of Aristotle’s doctrine of cognition. As such, it is a technical (...)
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  30. Luis M. Augusto (2006). A Little Idealism Is Idealism Enough. Idealistic Studies 36 (1):61-73.
    Given the evidence available today, we know that the later Middle Ages knew strong forms of idealism. However, Plato alone will not do to explain some of its features. Aristotle was the most important philosophical authority in the thirteenth and fourteenth centuries, but until now no one dared explore in his thought the roots of this idealism because of the dogma of realism surrounding him. I challenge this dogma, showing that the Stagirite contained in his thought the roots of idealist (...)
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  31. Piotr Augustyniak (2011). Bóg Mistrza Eckharta wobec Nietzscheańskiej krytyki chrześcijaństwa. ARGUMENT 1 (2):211-224.
    English title: Master Eckhart’s God Confronted with Nietzschean Critique of Christianity. Author tries to demonstrate that the way of thinking about Christian God developed in the late Middle Ages by Master Eckhart goes beyond the interpretation which underlies Nietzsche’s criticism of Christianity as a religion of the other world. In the paper, Author first presents the said criticism, followed by the vision of God outlined by Eckhart. He demonstrates that Christianity, criticized by Nietzsche, uses a commonsense vision of God’s transcendence (...)
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  32. W. Ault (1969). A Medieval Society: The West Midlands At The End Of The Thirteenth Century. [REVIEW] Speculum 44 (1):145-147.
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  33. Gerald B. Phelan (1934). An Unedited Text of Robert Grosseteste on the Subject-Matter of Theology. Revue Néo-Scolastique de Philosophie 36 (41):172-179.
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  34. Irena Backus (1986). John of Damascus, de Fide Orthodoxa: Translations by Burgundio (1153/54), Grosseteste (1235/40) and Lefèvre d'Etaples (1507). [REVIEW] Journal of the Warburg and Courtauld Institutes 49:211-217.
  35. Walter Bado (1964). In Honor of Nicholas of Cusa. Modern Schoolman 42 (1):1-2.
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  36. Peter Baker (1994). The Tremulous Hand of Worcester: A Study of Old English in the Thirteenth Century. [REVIEW] Speculum 69 (2):472-474.
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  37. Paul J. J. M. Bakker (2012). Nicholas of Amsterdam on Accidental Being: A Study and Edition of Two Questions From His Commentary on the Metaphysics. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):131-180.
  38. Steven Baldner (forthcoming). Albertus Magnus on Creation in Advance. American Catholic Philosophical Quarterly.
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  39. Steven Baldner (2006). Albertus Magnus and the Categorization of Motion. The Thomist 70 (2):203-235.
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  40. Steven Baldner (1997). St. Bonaventure and the Demonstrability of a Temporal Beginning. American Catholic Philosophical Quarterly 71 (2):225-236.
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  41. Steven Baldner (1989). St. Bonaventure on the Temporal Beginning of the World. New Scholasticism 63 (2):206-228.
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  42. John Baldwin (1967). The Theory of Papal Monarchy in the Thirteenth Century: The Contribution of the Canonists. [REVIEW] Speculum 42 (4):765-767.
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  43. Johannes Balthasar (1981). Visio Absoluta. Reflexion as the Underlying Feature of the Divine Principle in Nicholas of Cusa. Philosophy and History 14 (1):7-7.
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  44. Rebecca Baltzer (1994). The “Summa Musice”: A Thirteenth-Century Manual for Singers. [REVIEW] Speculum 69 (2):545-547.
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  45. Ján BAŇAS (2006). Albert the Great as a Scientist. Organon F 13 (1):16-31.
    In the paper the author provides a brief sketch of Albert the Great as a scientist. By quoting passages from his works he shows that Albert the Great had a well-elaborated understanding of science. It is argued that in some aspects Albert was not too far from modern criteria that science and its methodology should meet. Accepting Aristotelian model of science, Albert stressed the need for experience and repeated observation in scientific research. While valuing authority, he examined carefully what it (...)
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  46. Corey L. Barnes (2011). Christological Composition in Thirteenth-Century Debates. The Thomist 75 (2):173-206.
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  47. Lorena Basualto Porra (2012). The Grace as a Possibility of the Encounter Among God and Man, in De Visione Dei Piece of Work by Nicholas of Cusa. Veritas: Revista de Filosofia da PUCRS 26:35-56.
  48. Mark Bateson (2001). The Struggle Over Canterbury Sede Vacante Jurisdiction in the Late Thirteenth Century. Bulletin of the John Rylands Library 83 (3):147-166.
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  49. Ludwig Baur (1917). Die Philosophie des Robert Grosseteste, Bischofs von Lincoln. Aschendorff.
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  50. Brigitte Bedos-Rezak (2009). A Tale Of Two Monasteries: Westminster And Saint-Denis In The Thirteenth Century. [REVIEW] The Medieval Review 11.
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