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  1. Virginia Fernández Aguinaco & Jorge del Romero (2008). Jorge Del Romero, Coordinador Del Centro Sandoval. Critica 58 (953):68-72.
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  2. Jeremy Barris & Paul M. Turner (2015). Teaching Early Modern Philosophy as a Bridge Between Causal or Naturalistic and Conceptual Thought. Metaphilosophy 46 (3):326-343.
    It is a challenge in teaching early modern philosophy to balance historical faithfulness to the arguments and concerns of early modern philosophers and interpreting them as relevant to the kinds of thinking that contemporary undergraduate students find plausible. Early modern philosophy is unique, however, in applying modern scientific method directly to problems concerning nonphysical aspects of reality that our contemporary scientific thought, and with it mainstream contemporary culture, no longer find amenable in their own, independent right to reliable reasoned approaches. (...)
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  3. A. W. Benn (1911). PETRONE, IGINO.-Il Diritto Nel Mondo Dello Spirito. [REVIEW] Mind 20:289.
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  4. Sandrine Berges (2015). On the Outskirts of the Canon: The Myth of the Lone Female Philosopher, and What to Do About It. Metaphilosophy 46 (3):380-397.
    Women philosophers of the past, because they tended not to engage with each other much, are often perceived as isolated from ongoing philosophical dialogues. This has led—directly and indirectly—to their exclusion from courses in the history of philosophy. This article explores three ways in which we could solve this problem. The first is to create a course in early modern philosophy that focuses solely or mostly on female philosophers, using conceptual and thematic ties such as a concern for education and (...)
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  5. Jean-Sébastien Bolduc (2013). La théorie des instincts d’Hermann Samuel Reimarus. Dix-Huitieme Siecle 45:585-603.
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  6. Antonio Borrelli (2006). Note e notizie - Medicina, scienza e filosofia in Leonardo di Capua. Giornale Critico Della Filosofia Italiana 26 (3):532.
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  7. B. Bosanquet (1920). VIVANTE, L. -Principi di Etica. [REVIEW] Mind 29:367.
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  8. Marion John Bradshaw (1941). Philosophical Foundations of Faith. New York, Ams Press.
  9. Maria Luisa Buratti (2005). I principi primi secondo San Tommaso. Divus Thomas 108 (2):218-252.
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  10. Giorgio Maria Carbone (2005). La funzione ecclesiale del teologo nelle opere di San Tommaso d'aquino. Divus Thomas 108 (1):206-225.
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  11. Desmonde Clarke Catherine Wilson (ed.) (forthcoming). Oxford Handbook of Early Modern Philosophy. Oxford University Press.
  12. James Collins (1981). La Dottrina Della Scienza in Spinoza. By Franco Biasutti. Modern Schoolman 59 (1):73-73.
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  13. Charles A. Corr (1971). Seventeenth-Century Metaphysics: An Examination of Some Main Concepts and Theories. Journal of the History of Philosophy 9 (3):383-385.
  14. Stephen H. Daniel (2010). Edwards' Occasionalism. In Don Schweitzer (ed.), Jonathan Edwards as Contemporary. Peter Lang 1-14.
    Instead of focusing on the Malebranche-Edwards connection regarding occasionalism as if minds are distinct from the ideas they have, I focus on how finite minds are particular expressions of God's will that there be the distinctions by which ideas are identified and differentiated. This avoids problems, created in the accounts of Fiering, Lee, and especially Crisp, about the inherently idealist character of Edwards' occasionalism.
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  15. Stephen H. Daniel (2007). Edwards as Philosopher. In Stephen J. Stein (ed.), The Cambridge Companion to Jonathan Edwards. Cambridge University Press 162-80.
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  16. Hannah Dawson (2007). The Rebellion of Language Against Reason in Early Modern Philosophy. Intellectual History Review 17 (3):277-290.
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  17. Bernard Le Bovier de Fontenelle & Jean Baptiste de Mirabaud (1743). Nouvelles Libertés de Penser.
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  18. Mihnea Dobre (2014). Considerații despre filosofia experimentului în perioada modernă timpurie. Revista de Filosofie 61:631-642.
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  19. Stewart Duncan, Mind and Body in Modern Philosophy. Routledge Encyclopedia of Philosophy Online.
    A survey of the issue. Topics include Descartes; early critics of Descartes; occasionalism and pre-established harmony; materialism; idealism; views about animal minds; and simplicity.
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  20. Stewart Duncan & Antonia LoLordo (eds.) (2012). Debates in Modern Philosophy: Essential Readings and Contemporary Responses. Routledge.
    Debates in Modern Philosophy: Essential Readings and Contemporary Responses provides an in-depth, engaging introduction to important issues in modern philosophy. It presents 13 key interpretive debates to students, and ranges in coverage from Descartes' Meditations to Kant's Critique of Pure Reason. -/- Debates include: -/- Did Descartes have a developed and consistent view about how the mind interacts with the body? Was Leibniz an idealist, or did he believe in corporeal substances? What is Locke's theory of personal identity? Could there (...)
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  21. Brian Embry (2015). Truth and Truthmakers in Early Modern Scholasticism. Journal of the American Philosophical Association 1 (2):196-216.
    17th-century Iberian and Italian scholastics had a concept of a truthmaker [verificativum] similar to that found in contemporary metaphysical debates. I argue that the 17th-century notion of a truthmaker can be illuminated by a prevalent 17th-century theory of truth according to which the truth of a proposition is the mereological sum of that proposition and its intentional object. I explain this theory of truth and then spell out the account of truthmaking it entails.
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  22. Jessica Gordon-Roth & Nancy Kendrick (forthcoming). Including Early Modern Women Writers in Survey Courses: A Call to Action. Metaphilosophy 46 (3).
    There are many reasons to include texts written by women in early modern philosophy courses. The most obvious one is accuracy: Women helped to shape the philosophical landscape of the time. Thus to craft a syllabus that wholly excludes women is to give students an inaccurate picture of the early modern period. Since it seems safe to assume that we all aim for accuracy, this should be reason enough to include women writers in our courses. We nonetheless offer an additional (...)
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  23. Luigi Guerrini (1995). Geminiano Montanari e la letteraria hipocrisia. Giornale Critico Della Filosofia Italiana 15 (3):376-381.
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  24. Augusto Guzzo (2006). Verita, Principi, Genio. Filosofia 57 (1-3).
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  25. Knud Haakonssen (ed.) (2006). The Cambridge History of Eighteenth-Century Philosophy. Cambridge University Press.
    More than thirty eminent scholars from nine different countries have contributed to The Cambridge History of Eighteenth-Century Philosophy - the most comprehensive and up-to-date history of the subject available in English. For the eighteenth century the dominant concept in philosophy was human nature and so it is around this concept that the work is centered. This allows the contributors to offer both detailed explorations of the epistemological, metaphysical and ethical themes that continue to stand at the forefront of philosophy, and (...)
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  26. Anthony Kenny (2006). The Rise of Modern Philosophy: A New History of Western Philosophy, Volume 3. OUP Oxford.
    Anthony Kenny's engaging new history of Western philosophy now advances into the modern era.The Rise of Modern Philosophyis the fascinating story of the emergence of the great ideas and worldviews of modern thought. Beautifully illustrated throughout, Kenny's book introduces us to some of the world's most original and influential thinkers.
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  27. Dongwoo Kim (2013). “An Examination of the Role of Women in the Enlightenment”. Constellations 4 (2).
    In the traditional historiography of the Enlightenment in which historians regard it as a rather narrow, exclusively intellectual movement, the voice of women is almost, if not entirely, non-existent. However, a more inclusive interpretation of the Enlightenment, which adds cultural and social dimensions to it, allows for a place for her-story. In this essay, various roles that women played during the era of the Enlightenment are explored.
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  28. Hylarie Kochiras (2012). Spiritual Presence and Dimensional Space Beyond the Cosmos. Intellectual History Review 22 (1):41-68.
    This paper examines connections between concepts of space and extension on the one hand and immaterial spirits on the other, specifically the immanentist concept of spirits as present in rerum natura. Those holding an immanentist concept, such as Thomas Aquinas, typically understood spirits non-dimensionally as present by essence and power; and that concept was historically linked to holenmerism, the doctrine that the spirit is whole in every part. Yet as Aristotelian ideas about extension were challenged and an actual, infinite, dimensional (...)
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  29. W. Leydevonn (1960). A History of Philosophy. Vol. IV: Descartes to Leibniz. By Frederick Copleston S.J. (London: Burns Oates and Washbourne. 1960. Pp. Xi + 370. Price 30s.). [REVIEW] Philosophy 35 (133):171-.
  30. W. Leydevonn (1960). A History of Philosophy. Vol. IV: Descartes to Leibniz. By Frederick Copleston S.J. (London: Burns Oates and Washbourne. 1960. Pp. Xi + 370. Price 30s.). [REVIEW] Philosophy 35 (133):171-.
  31. Avi Lifschitz (2013). Zeichensprache. In Iwan-Michelangelo D'Aprile & Stefanie Stockhorst (eds.), Rousseau und die Moderne. Wallstein Verlag
  32. Victor Boantza Marcelo Dascal (ed.) (forthcoming). Controversies in the Scientific Revolution. John Benjamins.
  33. Giovanni Mari (2002). Diritto alla libertà del lavoro. Iride: Filosofia e Discussione Pubblica 15 (2):233-242.
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  34. Barbara L. Marshall (1994). Engendering Modernity: Feminism, Social Theory, and Social Change. Northeastern University Press.
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  35. Eugene Marshall (2014). How to Teach Modern Philosophy. Teaching Philosophy 37 (1):73-90.
    This essay presents the challenges facing those preparing to teach the history of modern philosophy and proposes some solutions. I first discuss the goals for such a course, as well as the particular methodological challenges of teaching a history of modern philosophy course. Next a standard set of thinkers, readings, and themes is presented, followed by some alternatives. I then argue that one ought to diversify one’s syllabus beyond the canoni­cal set of six or seven white men. As a first (...)
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  36. Aloysius Martinich, Fritz Allhoff & Anand Vaidya (eds.) (2007). Early Modern Philosophy: Essential Readings with Commentary. Blackwell Pub..
  37. Walter R. Ott (2009). Causation and Laws of Nature in Early Modern Philosophy. Oxford University Press.
    Arguing for controversial readings of many of the canonical figures, the book also focuses on lesser-known writers such as Pierre-Sylvain Regis, Nicolas ...
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  38. Angelo Paoluzi (2010). Il contributo delle Chiese cristiane alla caduta del muro di Berlino. Studium 106 (2):247-256.
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  39. G. H. R. Parkinson (ed.) (1993). The Renaissance and Seventeenth-Century Rationalism. Routledge.
    The Routledge History of Philosophy, Volume 4 covers a period of three hundred and fifty years, from the middle of the fourteenth century to the early years of the eighteenth century and the birth of modern philosophy. The focus of this volume is on Renaissance philosophy and seventeenth-century rationalism, particularly that of Descartes, Spinoza, and Leibniz. Science was ascendant during the Renaissance and beyond, and the Copernican revolution represented the philosophical climax of the middle ages. This volume is unique in (...)
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  40. D. G. R. (1959). Opere Complete: Discorsi di Religione. [REVIEW] Review of Metaphysics 12 (3):489-489.
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  41. Daniel N. Robinson (2003). Jefferson and Adams on the Mind-Body Problem. History of Psychology 6:227-238.
  42. David Roden, The Enlightenment Habit: Is It for Everyone? British Council Belief in Dialogue Web Hub.
  43. Marleen Rozemond (2009). Can Matter Think? The Mind-Body Problem in the Clarke-Collins Correspondence. In Jon Miller (ed.), Topics in Early Modern Philosophy of Mind. Springer
    The Clarke-Collins correspondence was widely read and frequently printed during the 18th century. Its central topic is the question whether matter can think. Samuel Clarke defends the immateriality of the human soul against Anthony Collins’ materialism. Clarke argues that consciousness must belong to an indivisible entity, and matter is divisible. Collins contends that consciousness could belong to a composite subject by emerging from material qualities that belong to its parts. While many early modern thinkers assumed that this is not possible, (...)
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  44. Manuela Sanson (2012). La concezione Del corpo nelle opere di Francesco d'assisi. Miscellanea Francescana 112 (1-2):180-208.
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  45. J. B. Schneewind (2009). Essays on the History of Moral Philosophy. Oxford University Press.
    Theory. Moral knowledge and moral principles -- Victorian Matters. First principles and common-sense morality in Sidgwick's ethics ; Moral problems and moral philosophy in the Victorian Period -- On the historiography of moral philosophy. Moral crisis and the history of ethics ; Modern moral philosophy : from beginning to end? : No discipline, no history : the case of moral philosophy ; Teaching the history of moral philosophy -- Seventeenth- and eighteenth-century moral philosophy. The divine corporation and the history of (...)
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  46. Gianluigi Segalerba, Antonella Lang-Balestra & Holger Gutschmidt (2008). Nachwort zur Substanz. In Gianluigi Segalerba, Antonella Lang-Balestra & Holger Gutschmidt (eds.), Substantia - Sic et Non. Ontos 542-560.
  47. Roland J. Teske (1974). "II Problema Del Linguaggio Teologico Dalle Origini Ad Oggi," by Battista Mondin. Modern Schoolman 52 (1):117-118.
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  48. Steven Tester (2014). Some Early‐Modern Discussions of Vagueness: Locke, Leibniz, Kant. Philosophy Compass 9 (1):33-44.
    There has recently been a growing interest in the topic of vagueness and indeterminacy in contemporary metaphysics, with two views taking center stage. The semantic view holds that indeterminacy is due to vagueness in the extension of concepts, while the ontological view holds that indeterminacy is due to the vagueness of certain objects. There has, however, been little research on discussions of vagueness and indeterminacy in early-modern philosophy despite the relevance of vagueness and indeterminacy for issues such as real and (...)
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  49. Steven Tester (2012). Kant and the Theories of Consciousness of the 18th Century. Philosophical Forum 43 (3).
  50. Vadim V. Vasilyev, Publisher's Preface to 'Beobachtungen Über den Geist des Menschen Und Dessen Verhältniß Zur Welt', by Christlieb Feldstrauch.
    In this publisher's preface to 'Beobachtungen über den Geist des Menschen und dessen Verhältniß zur Welt' - outstanding, but, despite its merits, so far almost totally unknown philosophical treatise of the late Enlightenment, published in 1790 under a pseudonym 'Andrei Peredumin Koliwanow', I show that the real author of this book was an educator Christlieb Feldstrauch (1734 - 1799).
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