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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. Jason Aleksander (forthcoming). The Divine Comedy’s Construction of its Audience in Paradiso 2.1-18. Essays in Medieval Studies 30.
  10. 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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  11. 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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  12. 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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  13. 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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  14. David Amico (1988). Bernard of Besse: Praises of Blessed Francis (Liber de laudibus Beati Francisci). Franciscan Studies 48 (1):213-268.
  15. Robert Andrews (2001). Question Commentaries on the Categories in the Thirteenth Century. Medioevo 26:265-326.
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  16. Asadeh M. Ansari (2012). Theo Kobusch, Die Philosophie des Hoch- und Spatmittelalters. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):293-297.
  17. 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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  18. Benedict M. Ashley (1996). Albertus Magnus on Aristotle's Metaphysics, Bk. I, Tr. 1. American Catholic Philosophical Quarterly 70 (1):137-155.
  19. 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.
  20. 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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  21. 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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  22. Christoph Asmuth (1999). Norbert Winkler, Meister Eckhart zur Einführung. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):263-267.
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  23. 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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  24. 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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  25. 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.
  26. Walter Bado (1964). In Honor of Nicholas of Cusa. Modern Schoolman 42 (1):1-2.
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  27. 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.
  28. Steven Baldner (forthcoming). Albertus Magnus on Creation in Advance. American Catholic Philosophical Quarterly.
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  29. Steven Baldner (2006). Albertus Magnus and the Categorization of Motion. The Thomist 70 (2):203-235.
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  30. Steven Baldner (1997). St. Bonaventure and the Demonstrability of a Temporal Beginning. American Catholic Philosophical Quarterly 71 (2):225-236.
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  31. Steven Baldner (1989). St. Bonaventure on the Temporal Beginning of the World. New Scholasticism 63 (2):206-228.
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  32. 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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  33. 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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  34. Corey L. Barnes (2011). Christological Composition in Thirteenth-Century Debates. The Thomist 75 (2):173-206.
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  35. 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 26:35-56.
  36. 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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  37. Helen Marie Beha (1961). Matthew of Aquasparta's Cognition Theory. Franciscan Studies 21 (3-4):383-465.
  38. Timothy F. Bellamah (2011). The Biblical Interpretation of William of Alton. Oup Usa.
    Timothy Bellamah explores the exegesis of William of Alton, a Dominican regent master at Paris during the thirteenth-century. A near contemporary of Bonaventure, Albert the Great, and Thomas Aquinas, William was an important representative of university exegesis at a time of rapidly changing methods and remarkable intellectual development.
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  39. Juan Manuel Campos Benítez (2005). Tomismo y nominalismo en la lógica novohispana. Revista Española de Filosofía Medieval 12:135-142.
    Presentamos algunas ideas de autores medievales acerca de las oraciones cuyo sujeto carece de referente, y si dichas oraciones. Los autores tratados son nominalistas del siglo xiv: Guillermo de Ockham, Alberto de Sajonia y Juan Buridan; y el realista moderado Vicente Ferrer. Luego abordamos a dos novohispanos, Alonso de la Veracruz y Tomás de Mercado, que están inmersos en la tradición medieval.
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  40. Hubert Benz (2011). Neque quidquam intelligi potest esse sine esse. On the necessity of being as an epistemological principle in Meister Eckhart and Nicholas of Kues. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):142-170.
    The paper analyses the plausibility of the reasoning for the rational necessity of being. The decisive point for the question as to why for Meister Eckhart being alone is necessary, unvarying in itself and self-evident is the conviction that nothing can be thought which is distinct from being, outside of being or without being. Eckhart states this basic philosophical insight repeatedly using the how-question: How could something be knowable as being which is not and cannot be? Nicolaus Cusanus concurs with (...)
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  41. Alan E. Bernstein (2005). William of Auvergne and the Cathars. In Franco Morenzoni & Jean-Yves Tilliette (eds.), Autour de Guillaume d'Auvergne (+1249). Brepols.
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  42. Alan E. Bernstein (1987). The Invocation of Hell in Thirteenth-Century Paris. In Paul Oskar Kristeller, James Hankins, John Monfasani & Frederick Purnell (eds.), Supplementum Festivum: Studies in Honor of Paul Oskar Kristeller. Medieval & Renaissance Texts & Studies. 13--54.
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  43. Camille Berube (1951). La Connaissance Intellectuelle du Singulier Matériel au XIIIe Siècle. Franciscan Studies 11 (3-4):157-201.
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  44. Ermenegildo Bidese, Alexander Fidora & Paul Renner (eds.) (2005). Ramon Llull Und Nikolaus von Kues: Eine Begegnung Im Zeichen der Toleranz: Akten des Internationalen Kongresses Zu Ramon Llull Und Nikolaus von Kues (Brixen Und Bozen, 25.-27. November 2004) = Raimondo Lullo E Niccolo Cusano: Un Incontro Nel Segno Della Tolleranza: Atti Del Congresso Internazionale Su Raimondo Lullo E Niccolo Cusano (Bressanone E Bolzano, 25-27 Novembre 2004). [REVIEW] Brepols.
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  45. Klaus Biewer & Alain Touwaide (1995). Albertus Magnus' De Vegetabilibus'. History and Philosophy of the Life Sciences 17 (3):503.
  46. Pavel Blažek (2005). Kulturní styky a recepční procesy v teologii 12. A 13. století Zpráva z vědecké konference. Studia Neoaristotelica 2 (1):155-156.
  47. David Bloch (2010). Videnssamfundet I Det 12. Og 13. Århundrede: Forskning Og Formidling. Det Kongelige Danske Videnskabernes Selskab.
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  48. David Bloch (2009). Robert Grosseteste's Conclusiones_ and the Commentary on the _Posterior Analytics. Vivarium 47 (1):1-23.
    This article examines the nature of Robert Grosseteste's commentary on Aristotle's Posterior Analytics with particular reference to his “conclusions” . It is argued that the simple demonstrative appearance of the commentary, which is very much the result of the 64 conclusions, is in part an illusion. Thus, the exposition in the commentary is not simply based on the strict principles of the Posterior Analytics and on the proof-procedures of Euclidean geometry; rather the commentary is a complicated mixture of different elements (...)
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  49. Morton W. Bloomfield (1957). Some Reflections on the Medieval Idea of Perfection. Franciscan Studies 17 (2-3):213-237.
  50. James M. Blythe (2002). Aristotle's Politics and Ptolemy of Lucca. Vivarium 40 (1):103-136.
1 — 50 / 634