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  1. Fr Allan D. & Jonathan P. Yates, PhD. (2010). Letter From the Editors. Augustinian Studies 41 (1):1-1.
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  2. W. W. A. (1966). Augustine's View of Reality. [REVIEW] Review of Metaphysics 19 (3):581-581.
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  3. Nigel Abercrombie (1938/1972). Saint Augustine and French Classical Thought. New York,Russell & Russell.
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  4. Travis E. Ables (2012). Augustine's Intellectual Conversion: The Journey From Platonism to Christianity (Review). Journal of the History of Philosophy 50 (1):137-138.
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  5. Luc Abraham (1999). Écritures et confessions. Horizons Philosophiques 10 (1).
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  6. Karl Adam (1908). Die Eucharistielehre des Hl. Augustin. F. Schöningh.
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  7. Karl Adam & Justin Mccann (1932). Saint Augustine the Odyssey of His Soul. Sheed and Ward.
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  8. Jeremy Adams (1998). Rome and the African Church in the Time of Augustine. [REVIEW] Speculum 73 (3):871-872.
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  9. Jeremy Duquesnay Adams (1971). The Populus of Augustine and Jerome a Study in the Patristic Sense of Community. Monograph Collection (Matt - Pseudo).
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  10. Marilyn McCord Adams (2012). Evil as Nothing. Modern Schoolman 89 (3-4):131-145.
    Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...)
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  11. Marilyn McCord Adams (1987). Duns Scotus on the Goodness of God. Faith and Philosophy 4 (4):486-505.
    Over the past thirty years, analytical philosophers of religion have confronted the problem of evil in the guise of the atheistic argument from evil against the existence of God. Many have met it from the posture of defense, constructing logically possible morally sufficient reasons for divine permission of evils from the materials of religion-neutral value-theory. At best, such defenses vindicate divine goodness along the dimension “producer of global goods,” while neglecting the religiously more relevant dimension of His goodness to individual (...)
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  12. Marilyn McCord Adams & Richard Cross (2005). What's Metaphysically Special About Supposits? Some Medieval Variations on Aristotelian Substance. Aristotelian Society Supplementary Volume 79 (1):15–52.
  13. Rebecca G. Addy (2011). Jason David BeDuhn. Augustine's Manichaean Dilemma. Volume 1: Conversion and Apostasy, 373–388 C.E. Augustinian Studies 42 (2):283-286.
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  14. Jan A. Aertsen (1986). Transzendental Versus Kategorial: Die Zwiespältigkeit Von Thomas' Philosophie? Eine Kritische Studie. Vivarium 24 (2):143-157.
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  15. Santo Agostinho (1959). Contra Academicos. Revista Portuguesa de Filosofia 15 (3):329-329.
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  16. Santo Agostnho (1987). O Livre Arbítrio. Revista Portuguesa de Filosofia 43 (1):205-205.
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  17. Al-Ghazili, Confessions.
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  18. Mary Alberi (1990). The Relationship Between the Church and the Theatre, Exemplified by Selected Writings of the Church Fathers and by Liturgical Texts Until Amalarius of Metz, 775–852 A.D. [REVIEW] Speculum 65 (3):752-754.
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  19. Maria Albisu Aparicio (2010). Plurality Versus Diversity: A Note on the Views of Plato, Aristotle and Augustine of Hippo with Regard to Language and Thought. Pensamiento 66 (247):149-168.
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  20. Paul Alexander (1970). La Vie de Saint Cyrille le Philéote Moine Byzantin. [REVIEW] Speculum 45 (1):167-169.
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  21. William M. Alexander (1974). Sex and Philosophy in Augustine. Augustinian Studies 5:197-208.
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  22. Bengt Alexanderson (2012). Sancti Augustini Opera, Enarrationes in Psalmos 1-50. Pars 1B: Enarrationes in psalmos 18-32 (Sermones), ed. Clemens Weidmann. [REVIEW] Augustinianum 52 (2):561-569.
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  23. Bengt Alexanderson (2008). Adnotationes et interpretationes ad scripta quaedam Augustini Contra Manichaeos, necnon ad De Haeresibus. Augustinianum 48 (2):257-304.
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  24. Bengt Alexanderson (2008). Adnotationes et interpretationes ad scripta quaedam Augustini Contra Manichaeos, necnon ad De Haeresibus. Augustinianum 48 (2):257-304.
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  25. Bengt Alexanderson (2007). Augustinus, Enarrationes in Psalmos 51-60. Augustinianum 47 (2):299-309.
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  26. Bengt Alexanderson (2007). Augustinus, Enarrationes in Psalmos 141-150. Augustinianum 47 (2):311-319.
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  27. Bengt Alexanderson (2007). Augustinus, Enarrationes in Psalmos 1-32 (expos.). Augustinianum 47 (1):179-191.
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  28. Bengt Alexanderson (2004). Augustinus, Expositiones in Psalmos 1-32. Augustinianum 44 (2):423-435.
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  29. Bengt Alexanderson (2004). Augustinus, Expositiones in Psalmos 1-32. Augustinianum 44 (2):423-435.
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  30. Luigi Alici (2010). The Violence of Idolatry and Peaceful Coexistence. Augustinian Studies 41 (1):203-218.
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  31. Luigi Alici (2010). The Violence of Idolatry and Peaceful Coexistence: The Current Relevance of Civ. Dei. Augustinian Studies 41 (1):203-218.
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  32. O. Allan Fitzgerald (2009). When Augustine Was Priest. Augustinian Studies 40 (1):37-48.
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  33. Guy-H. Allard (1992). Les jardins de saint Augustin. Lectures des Confessions G. Tavard Montréal, Bellarmin; Paris, Cerf, 1988, 134 p. Dialogue 31 (01):129-.
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  34. Antonio Allegra (2003). G.T. Fechner tra due mondi. Una nota sulle matrici romantiche nella genesi del positivismo. Idee 54:93-110.
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  35. Giuseppe Allegro (1997). Voluntas nel De gratia et libero arbitrio di Bernardo di Chiaravalle. Giornale di Metafisica: Revista Bimestrale di Filosofia 19 (1):49-56.
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  36. Rudolf Allers (1957). The Notions of Triad and of Mediation in the Thought of St. Augustine. New Scholasticism 31 (4):499-525.
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  37. Rudolph Allers (1952). St. Augustine's Doctrine on Illumination. Franciscan Studies 12 (1):27-46.
  38. Rogério Miranda de Almeida (2012). Agostinho de Hipona e as ambivalências do seu filosofar. Veritas: Revista de Filosofia da PUCRS 57 (2):194-212.
    The main objective of this text is to analyze some of the ambiguities that characterize Augustine of Hippo’s position regarding the so-called pagan culture in general and Greek philosophy in particular. As a matter of fact, the author of Confessions is situated in a mid-term, which I identify by the expression “the paradox of between”, for he does not totally embrace the position of Justin Martyr, who identifies Christian wisdom with Greek philosophy, neither does he claim the other extreme position (...)
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  39. Alessandra Aloisi (2010). Memory and Infancy in Augustine. Rivista di Filosofia 101 (2):187-210.
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  40. Donna Maria Altimari-Adler (2002). Augustine and the Doctrine of God: To "de Deo Uno" From Zeno the Stoic. Dissertation, University of Notre Dame
    This dissertation explores one small aspect of Augustine's developing doctrine of God: his answer to how one constructs a metaphysically nondualistic framework expressing the Catholic faith, such that evil is neither substantial nor attributable to God. It argues that Augustine's dialogue with Zeno the Stoic's definition of perception in the Cassiciacum dialogues, De Immortalitate Animae, De Magistro, and De Vera Religione exhibits his resolution of the conundrum. Augustine's denouement of the dilemma is, in many ways, prerequisite to his formulating his (...)
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  41. Alexandra Alván (2013). Estructuras trinitarias en la constitución y conciencia del tiempo en Agustín y Husserl. Estudios de Filosofía 10:11-38.
    El presente artículo busca establecer paralelos entre las propuestas de Edmund Husserl y de San Agustín en torno a la constitución del tiempo por parte de la conciencia. En ese marco, proponemos que ambos autores basan la constitución del tiempo en estructuras trinitarias de la conciencia. Dichas estructuras, a pesar de sus diferencias, coinciden en constar de tres elementos: uno retencional, uno protencional y uno impresional. Además, coinciden ambas propuestas en que lo fundamental de la estructura trinitaria de la conciencia (...)
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  42. Marilena Amerise (2007). Genesi di una leggenda su Costantino imperatore. Augustinianum 47 (2):416-418.
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  43. Khaled Anatolios (2009). Divine Semiotics and the Way to the Triune God in Augustine's De Trinitatis. In L. G. Patterson, Andrew Brian McGowan, Brian Daley & Timothy J. Gaden (eds.), God in Early Christian Thought: Essays in Memory of Lloyd G. Patterson. Brill
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  44. Khaled Anatolios (2000). 4. Quest, Questions, and Christ in Augustine's Confessions. Logos 3 (2).
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  45. Kathleen Andersen-Wyman (2007). Don A. Monson, Andreas Capellanus, Scholasticism, and the Courtly Tradition. Washington, D.C.: Catholic University of America Press, 2005. Pp. Xi, 383. $66.95. [REVIEW] Speculum 82 (1):218-220.
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  46. James F. Anderson (1965). St. Augustine and Being. The Hague, M. Nijhoff.
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  47. James Francis Anderson (1965). St. Augustine and Being a Metaphysical Essay. Martinus Nijhoff.
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  48. Lawrence Anderton (1970). Sainct Austines Religion. Scolar Press.
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  49. Marcelo Pereira de Andrade (2007). O De Trinitate de Santo Agostinho: Alguns Detalhes Circunstanciais. Philosophical Explorations 1 (1):82-103.
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  50. Floy Andrews Doull (2001). A Contemporary Assessment Of St. Augustine's On The Good Of Widowhood. Animus 6:32-49.
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