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  1. B. W. A. (1980). Expositio Super Libros Elenchorum. Review of Metaphysics 33 (3):645-647.
  2. Jan Aertsen, Kent Emery & Andreas Speer (2001). Nach der Verurteilung von 1277 Philosophie Und Theologie an der Universität von Paris Im Letzten Viertel des 13. Jahrhunderts : Studien Und Texte = After the Condemnation of 1277 : Philosophy and Theology at the University of Paris in the Last Quarter of the Thirteenth Century : Studies and Texts. [REVIEW]
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  3. Manuela Aguilera (2008). Una invitación abierta. Reflexiones en torno a una lectura Cristianos en la sociedad laica. Una lectura de los escritos espirituales de Pedro Poveda. de Mª Dolores Gómez Molleda. [REVIEW] Critica 58 (954):88-89.
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  4. Jason Aleksander (2011). The Problem of Theophany in Paradiso 33. Essays in Medieval Studies 27:61-78.
  5. Elliott B. Allen (1960). Hervaeus Natalis: An Early" Thomist" on the Notion of Being. Mediaeval Studies 22 (1):1-14.
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  6. C. Alonso (1969). Heresy in the Later Middle Ages. Augustinianum 9 (1):183-185.
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  7. Maurice Alvarado Cordero (2012). Aequalitas essendi en la obra De Docta Ignorantia de Nicolás de Cusa. Veritas 26:57-79.
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  8. Iem Andereggen (1990). El Conocimiento de Dios En la Exposicion de Tomas de Aquino Sobre El De Divinis Nominibus de Dionisio Areopagita. Sapientia 45 (178):269-276.
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  9. Ignacio Andereggen (2004). Misterio filosÓfico y Misterio teolÓgico En Josef Pieper y En Santo Tomâs de Aquino. Sapientia 59 (216):283-288.
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  10. Cír Ce Schm1dt Andrade & Cfr On Derisi (1994). La Belleza Como Camino Hacia Dios (Santo Tomás de Aquino). Sapientia 191:217.
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  11. Robert Andrews (1988). Anonymus Matritensis, Quaestiones Super Librum Praedicamentorum: An Edition. Cahiers de l'Institut du Moyen-Âge Grec Et Latin 56:117-192.
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  12. W. S. Andrews (1915). Scientia. The Monist 25:156.
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  13. Ignacio Angelelli (1983). Die Mittelalterlichen Traktate De Modo Opponendi et Respondendi. Einleitung und Ausgabe der einschlägigen Texte, Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge, Vol. 17 (review). Journal of the History of Philosophy 21 (2):249-250.
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  14. S. Thomae Aquinatis (1950). Quaestiones Disputatae. Revista Portuguesa de Filosofia 6 (4):425-426.
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  15. Aristotle (1831). Aristotelis Ethicorum Ad Nicomachum Libri X. Ad Optiorum Librorum Fidem Accurate Editi. Sumtibus Et Typis C. Tauchnitii.
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  16. Aristotle & Alonso de la Vera Cruz (1945). Dialectica Resolutio Cum Textu Aristotelis. Ediciones Cultura Hispánica.
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  17. E. Ashworth (1990). Some Earlier Parisian Tracts on Distinctiones Sophismatum. [REVIEW] Speculum 65 (4):966-968.
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  18. E. J. Ashworth (1992). New Light on Medieval Philosophy: The Sophismata of Richard Kilvington. Dialogue 31 (03):517-.
  19. Monika Asztalos, John Emery Murdoch, Ilkka Niiniluoto & International Society for the Study of Medieval Philosophy (1990). Knowledge and the Sciences in Medieval Philosophy. Yliopistopaino.
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  20. Susan M. Babbitt (1985). Oresme's Livre de Politiques and the France of Charles V. Monograph Collection (Matt - Pseudo).
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  21. Irena Backus (1984). La Survie des Artes de Raymond Lull au 16e Siècle: le Traitement des “Prédicats Absolus” dans les Commentaires d'Agrippa (ca. 1510) et de Valerius (1589). [REVIEW] Archiv für Geschichte der Philosophie 66 (3):281-293.
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  22. Wanda Bajor (2011). Benedicti Hesse Quaestiones Disputatae Super Tres Libros "de Anima" Aristotelis (Libri Ii Et Iii): Editio Critica Et Inquisitio Historico-Philosophica. Wydawn. Kul.
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  23. Michael Barnwell (forthcoming). The Problem with Aquinas’s Original Discovery in Advance. American Catholic Philosophical Quarterly.
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  24. Alfred Barrett (1940). Saint Vincent Ferrer. Thought 15 (1):166-167.
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  25. Giuseppe Barzaghi (2012). Spirito E corporeità. Tommaso D'Aquino E la modernità: Continuità E discontinuità. Divus Thomas 115 (1):17-28.
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  26. Helen Marie Beha (1960). Matthew of Aquasparta's Theory of Cognition. Franciscan Studies 20 (3-4):161-204.
  27. W. Beierwaltes (1973). Nicholas of Cusa. Works. 2 Vols. Philosophy and History 6 (1):66-67.
  28. Jacques Berlioz (2005). La Voix de l'Évêque : Guillaume d'Auvergne Dans les Exempla (XIIIe-XIVe Siècle). In Franco Morenzoni & Jean-Yves Tilliette (eds.), Autour de Guillaume d'Auvergne (+1249). Brepols.
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  29. Ignacio Jericó Bermejo (2006). Sobre los comentarios salmantinos a la Secunda Secundae, Profesores y obras (Siglo XVI). Verdad y Vida: Revista de Las Ciencias Del Espíritu 64 (245):105-170.
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  30. Mauricio Beuchot (1986). La distinción entre esencia y existencia en los escolásticos anteriores a Tomás de Aquino. Revista de Filosofia 55:71-88.
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  31. L. Bianchi (1990). A Humanistic Commentary on Aristotle in Acciaiuoli, Donato'expositio Super Libros Ethicorum'. Rinascimento 30:29-55.
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  32. Inos Biffi (2005). «Teolpgia sapienziale» in Tommaso d'Aquino? Divus Thomas 108 (1):26-45.
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  33. Inos Biffi & Costante Marabelli (eds.) (2008). Figure Del Pensiero Medievale. Jaca Book.
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  34. Ivan Boh (1996). Nicholas of Autrecourt: His Correspondence with Master Giles and Bernard of Arezzo. [REVIEW] Speculum 71 (4):990-991.
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  35. A. Bonnici (1996). Conventual Franciscan Bishops in Medieval Malta, 1272-1420. Miscellanea Francescana 96 (1-2):283-296.
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  36. E. P. Bos (2012). Nicholas of Amsterdams Conceptualism in His Commentary on the Logica Vetus. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 14 (1):233-298.
  37. E. P. Bos & Lm De Rijk (1998). The De Rijk-Files. Vivarium 37 (2):299-300.
  38. Olivier Boulnois (2005). The Birth of the Rational Will: Duns Scotus and the Quaestiones Super Libros Metaphysicorum Aristotelis, Book IX, Q. 15. Medioevo 30:139.
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  39. Vernon J. Bourke (1974). Thomas and Bonaventure. Proceedings of the American Catholic Philosophical Association 48:187-197.
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  40. Vernon J. Bourke (1959). Medieval Thought. Modern Schoolman 36 (4):303-304.
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  41. Vernon J. Bourke (1942). Franciscan Studies. Modern Schoolman 20 (1):58-58.
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  42. Leonard J. Bowman (1973). The Development of the Doctrine of the Agent Intellect in the Franciscan School of the Thirteenth Century. Modern Schoolman 50 (3):251-279.
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  43. Boyd (2010). Una lectura teológica de. The Chesterton Review En Español 4 (1):73-80.
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  44. Thomas Bradwardine & H. Lamar Crosby (1955). Thomas of Bradwardine His Tractatus de Proportionibus its Significance for the Development of Mathematical Physics. University of Wisconsin Press.
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  45. Bruce Braswell (1964). Godfrey of Fontaines' Abridgement of Boetius of Dacia's" Quaestiones Supra Librum Topicorum Aristotelis". Mediaeval Studies 26 (1):302-314.
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  46. V. Bridhavathi & P. K. Sivakumaar (2013). Scientia Biologia. Scientia 1 (1):17-20.
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  47. Elizabeth Brient (1996). Esse est Deus: Meister Eckharts christologische Versöhnung von Philosophie und Religion und ihre Ursprünge in der Tradition des Abendlandes (review). Journal of the History of Philosophy 34 (3):458-459.
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  48. Susan Brower-Toland (2013). Olivi on Consciousness and Self-Knowledge: The Phenomenology, Metaphysics, and Epistemology of Mind's Reflexivity. Oxford Studies in Medieval Philosophy 1.
    The theory of mind that medieval philosophers inherit from Augustine is predicated on the thesis that the human mind is essentially self-reflexive. This paper examines Peter John Olivi's (1248-1298) distinctive development of this traditional Augustinian thesis. The aim of the paper is three-fold. The first is to establish that Olivi's theory of reflexive awareness amounts to a theory of phenomenal consciousness. The second is to show that, despite appearances, Olivi rejects a higher-order analysis of consciousness in favor of a same-order (...)
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  49. J. V. Brown (1975). Intellect and Knowing in Henry of Ghent (Continuation). Tijdschrift Voor Filosofie 37 (4):692 - 710.
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  50. J. V. Brown (1972). Henry of Ghent on Internal Sensation. Journal of the History of Philosophy 10 (1):15-28.
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1 — 50 / 5881