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  1. Jason Aleksander (2011). The Problem of Theophany in Paradiso 33. Essays in Medieval Studies 27:61-78.
  2. 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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  3. 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.
  4. William Courtenay (2009). Balliol 63 and Parisian Theology Around 1320. Vivarium 47 (4):375-406.
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  5. Andrea Fiamma (2010). Commento al De visione Dei di Nicola Cusano. Rivista di Ascetica E Mistica 1:35–82.
    Il lavoro consiste in una particolare rilettura del testo cusaniano, nella quale si cerca di evidenziare, tra le altre fonti, soprattutto la presenza di Meister Eckhart. La “discesa” nel fondo dell'anima è presentata come il culmine teoretico di quel cammino di visione a cui e-duca l'aegnima dell'icona. Per queste ragioni l'articolo punta sull'influsso della mistica speculativa in campo teoretico e di quella dottrina che M. Eckhart chiama “Generazione del Logos nell'anima”. Tale trattazione apre poi il senso dell'ampia sezione dedicata alla (...)
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  6. Scott MacDonald (1989). Book Review: Later Medieval Philosophy (1150-1350): An Introduction. John Marenbon. [REVIEW] Archiv für Geschichte der Philosophie 71:84-89.
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  7. David B. Martens (2010). William Heytesbury and the Conditions for Knowledge. Theoria 76 (4):355-374.
    Ivan Boh affirms and Robert Pasnau denies that William Heytesbury holds merely true belief to be sufficient for knowledge in the broad sense. I argue that Boh is correct and Pasnau is mistaken, and that there is a long-running orthodox medieval tradition agreeing with Heytesbury about the conditions for knowledge. I offer a hypothesis about the origins, continuance and demise of that medieval tradition, and some remarks about the tradition's significance.
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  8. Robert Pasnau & Christina Van Dyke (eds.) (2010). The Cambridge History of Medieval Philosophy. Cambridge University Press.
  9. Michael W. Tkacz (2011). On the Causes of the Properties of the Elements (Liber de Causis Proprietatem Elementorum) (Review). Journal of the History of Philosophy 49 (3):373-374.
    Despite his seminal role in the history of philosophy, the thirteenth century thinker Albert the Great remains little known. Prior to World War II, his massive literary output was not fully analyzed by historians largely because, as Etienne Gilson put it, of the amazing "amount of philosophical and scientific information heaped up in his writings." After the war, Albert's work began to receive more attention. By 1955, the Louvain medievalist Fernand Van Steenberghen could confidently declare that Albert was the first (...)
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  10. William A. Wallace (1971). Mechanics From Bradwardine to Galileo. Journal of the History of Ideas 32 (1):15-28.
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Thomas Aquinas
  1. A. R. . (1966). Summa Theologiae la 14-18: Knowledge in God (Vol IV). Review of Metaphysics 19 (3):579-579.
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  2. Ariberto Acerbi (2012). Aquinas's Commentary on Boethius's De Trinitate. Review of Metaphysics 66 (2):317-338.
  3. Ari Ackerman (2011). Zerahia Halevi Saladin and Thomas Aquinas on Vows. Journal of Jewish Thought and Philosophy 19 (1):47-71.
    This article examines two medieval sermons that examine philosophic and halakhic issues: the Passover sermon of Hasdai Crescas, which discusses the laws of Passover, and a sermon of Zerahia Halevi Saladin, a disciple of Crescas, which probes an aspect of the laws of vows ( nedarim ). In the analysis of Zerahia's sermon, a comparison is made between his discussion and Thomas Aquinas's examination of vows in his Summa Theologica . The comparison establishes the dependency of Zerahia on Aquinas regarding (...)
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  4. Don Adams (2009). Aquinas and Modern Contractualism. International Journal of Philosophical Studies 17 (4):509 – 530.
    When modern ethical contractualists defend their view against “teleology,” they typically have in mind utilitarian or consequentialist theories according to which valuable states of affairs are to be promoted. But if we look to older teleological theories e.g. that found in the philosophy of St. Thomas Aquinas we will find a kind of teleology that can be incorporated beneficially into contractualist ethics. In this paper I argue that Scanlon would be well served, on grounds to which he appeals, to make (...)
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  5. Don Adams (2004). Aquinas and Modern Consequentialism. International Journal of Philosophical Studies 12 (4):395 – 417.
    Because the moral philosophy of St Thomas Aquinas is egoistic while modern consequentialism is impartialistic, it might at first appear that the former cannot, while the latter can, provide a common value on the basis of which inter-personal conflicts may be settled morally. On the contrary, in this paper I intend to argue not only that Aquinas' theory does provide just such a common value, but that it is more true to say of modern consequentialism than of Thomism that it (...)
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  6. Don Adams (1991). Aquinas on Aristotle on Happiness. Medieval Philosophy and Theology 1:98-118.
  7. Marilyn McCord Adams (2013). Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts. Oxford Studies in Medieval Philosophy 1:23-60.
  8. Jan Aertsen (1996). Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas. E.J. Brill.
  9. Jan Aertsen (1988). Nature and Creature: Thomas Aquinas's Way of Thought. E.J. Brill.
    INTRODUCTION This study arose from involvement with the works of Thomas Aquinas (/5-) that was not only intensive, but also extensive in the time devoted to ...
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  10. Jan A. Aertsen (2005). Aquinas and the Human Desire for Knowledge. American Catholic Philosophical Quarterly 79 (3):411-430.
    This essay examines Aquinas’s analysis of the human desire to know, which plays a central role in his thought. (I.) This analysis confronts him with the Aristotelian tradition: thus, the desire for knowledge is a “natural” desire. (II.) It also confronts him with the Augustinian tradition, which deplores a non-virtuous desire in human beings that is called “curiosity.” (III.) Aquinas connects the natural desire with the Neoplatonic circle motif: principle and end are identical. The final end of the desire to (...)
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  11. Jan A. Aertsen (1992). Truth as Transcendental in Thomas Aquinas. Topoi 11 (2):159-171.
    Aquinas presents his most complete exposition of the transcendentals inDe veritate 1, 1, that deals with the question What is truth?. The thesis of this paper is that the question of truth is essential for the understanding of his doctrine of the transcendentals.The first part of the paper (sections 1–4) analyzes Thomas''s conception of truth. Two approaches to truth can be found in his work. The first approach, based on Aristotle''s claim that truth is not in things but in the (...)
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  12. Jan A. Aertsen (1985). The Convertibility of Being and Good in St. Thomas Aquinas. New Scholasticism 59 (4):449-470.
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  13. Jove Jim S. Aguas (2009). The Notions of the Human Person and Human Dignity in Aquinas and Wojtyla. Kritike: An Online Journal of Philosophy 3 (1):40-60.
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  14. James S. Albertson (1953). St. Thomas and the Existence of God. Modern Schoolman 30 (3):245-246.
  15. James S. Albertson (1953). The Esse of Accidents According to St. Thomas. Modern Schoolman 30 (4):265-278.
  16. Christopher Albrecht (1994). An Analysis of St. Thomas Aquinas' Expositio of the De Trinitate of Boethius. Review of Metaphysics 48 (1):138-139.
  17. C. Fred Alford (2010). Narrative, Nature, and the Natural Law: From Aquinas to International Human Rights. Palgrave Macmillan.
    Introduction -- Saint Thomas : putting nature into natural law -- Maritain and the love for the natural law -- The new natural law and evolutionary natural law -- International human rights, natural law, and Locke -- Conclusion : evil and the limits of the natural law.
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  18. Rudolf Allers (1949). A Philosophy of Submission; A Thomistic Study in Social Philosophy (Review). Franciscan Studies 9 (2):177-178.
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  19. Fabrizio Amerini (2013). Thomas Aquinas and Some Italian Dominicans (Francis of Prato, Georgius Rovegnatinus and Girolamo Savonarola) on Signification and Supposition. Vivarium 51 (1-4):327-351.
  20. Fabrizio Amerini (2011). Pragmatics and Semantics in Thomas Aquinas. Vivarium 49 (1-3):95-126.
    Thomas Aquinas's account of the semantics of names is based on two fundamental distinctions: the distinction between a name's mode of signifying and the signified object, and that between the cause and the goal of a name's signification, i.e. that from which a name was instituted to signify and that which a name actually signifies. Thomas endows names with a two-layer signification: names are introduced into language to designate primarily conceptions of extramental things and secondarily the particular extramental things referred (...)
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  21. Mark Amorose (2001). Aquinas. American Catholic Philosophical Quarterly 75 (1):109-115.
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  22. Justin M. Anderson (2012). Aquinas on The Graceless Unbeliever. Freiburger Zeitschrift für Philosophie Und Theologie 59 (1):5-25.
    This paper argues against the current presentation of Aquinas’s conception of pagan virtue because that conception fails to take into account the full weight of the corruption of the goods of nature on which the virtuous unbeliever must found his good acts. I go on to establish that postlapsarian man is in too capricious a position realistically to maintain a prolonged life of virtue. I conclude that while Aquinas’s conception of virtue renders a much more pessimistic picture of the virtuous (...)
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  23. Thomas C. Anderson (1969). Intelligible Matter and the Objects of Mathematics in Aquinas. New Scholasticism 43 (4):1-28.
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  24. Moses Aaron T. Angeles (2008). Metaphysics After Aquinas. Kritike: An Online Journal of Philosophy 1 (2):113-121.
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  25. Tom P. S. Angier (ed.) (2012). Ethics: The Key Thinkers. Continuum International Pub. Group.
    Plato Tom Angier -- Aristotle Timothy Chappell -- Stoics Jacob Klein -- Aquinas Vivian Boland O.P -- Hume Peter Millican -- Kant Ralph Walker -- Hegel Kenneth Westphal -- Marx Sean Sayers -- Mill Krister Bykvist -- Nietzsche Ken Gemes and Christoph Schuringa -- Macintyre David Solomon.
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  26. Gabriele Anna (2000). Mind-World Identity Theory and Semantic Realism: Haldane and Boulter on Aquinas. Philosophical Quarterly 50 (198):82 - 87.
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  27. Thomas Aquinas, De Ente Et Essentia (Latin).
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  28. Thomas Aquinas, On Being and Essence.
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  29. Thomas Aquinas, Opera Omnia.
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  30. Thomas Aquinas, On Prayer and the Contemplative Life.
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  31. Thomas Aquinas, On Theology and the Nature of God (From Summa Theologica).
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  32. Thomas Aquinas, On the Eternity of the World.
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  33. Thomas Aquinas, On the Nature of Law (From Summa Theologica).
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  34. Thomas Aquinas, On the Principles of Nature.
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  35. Thomas Aquinas, Reasons for the Faith Against Muslim Objections.
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  36. Thomas Aquinas, Reasons in Proof of the Existence of God (From Summa Theologica).
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  37. Thomas Aquinas, Summa Contra Gentiles.
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  38. Thomas Aquinas, Summa Theologica, Part I (Prima Pars).
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  39. Thomas Aquinas, Summa Theologica, Part I-II (Pars Prima Secundae).
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  40. Thomas Aquinas, Summa Theologica, Part II-II (Secunda Secundae).
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