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  1. B. W. A. (1972). The Basic Quidditative Metaphysics of Duns Scotus as Seen in His De Primo Principio. [REVIEW] Review of Metaphysics 25 (3):565-565.
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  2. C. P. A. (1956). John Duns Scotus: A Teacher for Our Times. [REVIEW] Review of Metaphysics 10 (1):183-183.
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  3. Marilyn McCord Adams (2013). Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts. Oxford Studies in Medieval Philosophy 1:23-60.
  4. 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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  5. Marilyn McCord Adams & Richard Cross (2005). Richard Cross. Aristotelian Society Supplementary Volume 79 (1):53-72.
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  6. J. A. Aertsen (2005). How Can a Philosopher and Theologian Teach Something Like That? Duns Scotus's Criticism of Thomas Aquinas. Tijdschrift Voor Filosofie 67 (3):453-478.
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  7. Jan A. Aertsen (2005). Hoe Kan een theoloog en filosoof zo iets leren? Duns scotus' kritiek op Thomas Van aquino. Tijdschrift Voor Filosofie 67 (3):453 - 478.
    Already in the Middle Ages the honorary title Doctor communis was conferred on Aquinas, but in fact he was never "the common teacher". About twenty-five years after his death (1274), the Franciscan theologian John Duns Scotus voiced an uncommonly severe criticism: he cannot imagine a theologian and a philosopher maintaining that which Aquinas teaches. The conflict between these thinkers of stature is the subject of this essay. (1) We first describe the epistemological problem, that of the "adequate object of the (...)
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  8. Jan A. Aertsen (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.
  9. Jan A. Aertsen (1993). Middeleeuwse metafysica AlS scientia transcendens. Tijdschrift Voor Filosofie 55 (3):538 - 547.
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  10. Lilli Alanen (1985). Descartes, Duns Scotus and Ockham on Omnipotence and Possibility. Franciscan Studies 45 (1):157-188.
  11. Guy-H. Allard, Louis-Claude Paquin, Gilles Touchette & Johannes Scotus Erigena (1983). Johannis Scoti Eriugenae Periphyseon Indices Generales. Monograph Collection (Matt - Pseudo).
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  12. Rudolf Allers (1939). Die Menschliche Willensfreiheit Im Lehrsystem des Thomas von Aquin Und Johannes Duns Scotus. New Scholasticism 13 (3):285-287.
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  13. Guido Alliney (2005). The Treatise on the Human Will in the Collationes Oxonienses Attributed to John Duns Scotus – Appendix: Collationes Oxonienses, Qq. 18-23. Medioevo 30:209-269.
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  14. Felix Alluntes (1948). A. B. Wolter, O.F.M. The Transcendentals and Their Function in the Metaphysics of Duns Scotus. [REVIEW] The Thomist 11:520.
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  15. Felix Alluntis & Allan B. Wolter (1983). John Duns Scotus: God and Creatures. The Quodlibetal Questions. Philosophical Review 92 (3):431-433.
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  16. Claus A. Andersen (2009). 'Metaphysica Secundum Ethymon Nominis Dicitur Scientia Transcendens'. On the Etymology of 'Metaphysica'in the Scotist Tradition. Medioevo 34:61-104.
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  17. Robert Andrews (1998). The Notabilia Scoti in Libros Topicorum: An Assessment of Authenticity. Franciscan Studies 56 (1):65-75.
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  18. Leslie Armour (1995). F. H. Bradley, Duns Scotus, and the Idea of a Dialectic. Bradley Studies 1 (1):6-29.
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  19. Kadish Seth Avi (2003). The Medieval Hebrew Encyclopedias of Science and Philosophy: Proceedings of the Bar-Ilan University Conference. Journal of the History of Philosophy 41 (2).
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  20. Allan Back (2000). The Structure of Scotus'formal Distinction. In I. Angelelli & P. Pérez-Ilzarbe (eds.), Medieval and Renaissance Logic in Spain. Olms 54--411.
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  21. Allan Bäck (1998). Scotus on the Consistency of the Incarnation and the Trinity. Vivarium 36 (1):83-107.
    Medieval theologians discussed the logical structure of reduplicative propositions in the midst of their discussions of the Incarnation and the Trinity. Aquinas has the usual medieval analyzes of reduplicative propositions: the specificative and the strictly reduplicative. But neither analysis resolves successfully the problems of the consistency of the statements about God while avoiding making the Trinity or the Incarnation a merely accidental feature of Him. However, Scotus introduces another analysis: abstractive. I shall conclude that Scotus’s view of reduplication, one, if (...)
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  22. Felix Bąk (1956). Scoti schola numerosior est omnibus aliis simul sumptis. Franciscan Studies 16 (1-2):144-165.
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  23. Charles Balic (1967). John Duns Scotus. Some Reflections on the Occasion of the Seventh Centenary of His Birth. Revista Portuguesa de Filosofia 23 (3):391-391.
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  24. Jorge Uscatescu Barrón (1988). Ecos de Duns Escoto en Heidegger y el pensamiento contemporáneo. Filosofia Oggi 11 (2):279-286.
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  25. J. D. Bastable (1963). Duns Scotus: Philosophical Writings. [REVIEW] Philosophical Studies 12:300-300.
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  26. J. D. Bastable (1961). Duns Scotus. Philosophical Studies 11:306-307.
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  27. J. D. Bastable (1954). Evidence and its Function According to John Duns Scotus. Philosophical Studies 4:84-86.
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  28. Michel Bastit (1990). Naissance de la Loi Moderne la Pensée de la Loi de Saint Thomas À Suarez. Monograph Collection (Matt - Pseudo).
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  29. Maria Helena Camara Bastos (2012). Álbuns e escrita infantil: escrita epistolar dos alunos do curso primário do Colégio Farroupilha (Porto Alegre/RS �1948-1966). [REVIEW] Conjectura: Filosofia E Educação 17 (2):75-97.
    O estudo analisa os álbuns confeccionados pelas professoras do primeiro ano primário do Colégio Farroupilha (Porto Alegre/RS), de 1948 a 1966, com fotografias das turmas e as cartinhas de cada aluno, acompanhadas de fotografia individual. Os alunos entregavam o álbum à diretora da escola na �Festa do Livro�, evento realizado anualmente, no mês de outubro, para marcar a passagem à nova cartilha a ser utilizada: Cartilha Proença (1926), de Antonio Firmino de Proença. O colégio adotava, no início da alfabetização, a (...)
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  30. Todd Bates (2010/2012). Duns Scotus and the Problem of Universals. Continuum.
    Scotus recidivus? -- On the structure of material substance in Scotus' metaphysics -- Substantial natures : neither singular nor universal, but common -- On individuation by the haecceity -- Numerical singular created natures and supposita.
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  31. Michael R. Baumer (1980). Possible Worlds and Duns Scotus' Proof for the Existence of God. New Scholasticism 54 (2):182-188.
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  32. Michael Robert Baumer (1976). A Possible-Worlds Reconstruction of Duns Scotus's Proof for the Existence of God. Dissertation, University of Notre Dame
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  33. W. Beierwaltes (1976). Negati-Affirmatio-World as Metaphor-Foundation of Medieval Latin Aesthetics by Johannes-Scotus-Eriguena. Philosophisches Jahrbuch 83 (2):237-265.
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  34. S. Belmond (1911). La Connaissance de Dieu d'Apres Duns Scot. Philosophical Review 20:350.
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  35. S. Belmond (1910). La Perfection de Dieu d'Apres Duns Scot. Philosophical Review 19:361.
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  36. Seraphim Belmond (1909). L'existence de Dieu d'Apres Duns Scot. Philosophical Review 18:245.
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  37. Ignacio Verdú Berganza (2008). Dios, libertad y amor en Duns Escoto. Revista Española de Filosofía Medieval 15:101-112.
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  38. Cynthia Schwarcz Berlim, Sonia Liene Reichert Rovinski & Jorge Castellá Sarriera (2000). O Perfil Do Psicólogo Jurídico Portoalegrense: Um Estudo Preliminar; The Profile of the Juridical Psychologist of Porto Alegre: A Preliminary Study. Aletheia 12:53-64.
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  39. Camille Bérubé (1953). La connaissance intellectuelle du singulier matériel chez Duns Scot: Chapitre II Métaphysique et Expérience. Franciscan Studies 13 (4):27-58.
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  40. Henry Bett (1964). Johannes Scotus Erigena. New York, Russell & Russell.
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  41. Henry Bett (1925/1979). Johannes Scotus Erigena: A Study in Mediaeval Philosophy. Hyperion Press.
    Originally published in 1925, this book provides an overview of the philosophy of Johannes Scotus Erigena. Bett explains Erigena's thinking as well as the influence he had over later philosophers, despite the fact that his writings were banned by the Pope. This book will be of value to anyone with an interest in medieval philosophy and Erigena's philosophy in particular.
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  42. Efrem Bettoni (1967). Duns Scoto Filosofo. Revista Portuguesa de Filosofia 23 (3):388-389.
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  43. Efrem Bettoni & Bernardine Bonansea (1962). Duns Scotus: The Basic Principles of His Philosophy. Philosophy and Phenomenological Research 23 (2):290-290.
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  44. Fr Efrem Bettoni (1947). L'Ascesa a Dio in Duns Scoto. Revista Portuguesa de Filosofia 3 (3):332-333.
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  45. Emmaline Bexley (2009). Absolute Time Before Newton. Dissertation, The University of Melbourne
    This thesis provides a new analysis of early contributions to the development of the theory of absolute time—the notion that time exists independently of the presence or actions of material bodies and has no material cause. Though popularly attributed to Newton, I argue that this conception of time first appeared in medieval philosophy, as a solution to a peculiar theological problem generated by a widespread misrepresentation of Aristotle. I trace the subsequent evolution of the theory of absolute time through to (...)
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  46. Agustí Boadas I. Llavat (2009). Joan Duns Escot I Els Escotistes Catalans. Enrahonar: Quaderns de Filosofía 42:47-63.
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  47. Costanzo Boccafuoco, John Thomas, Duns Scotus & Stamperia di Giunti (1590). Conciliatio Dilucida Omnium Controuersiarum Quae in Doctrina Duorum Summorum Theologorum S. Thomae, & Subtilis Ioannis Scoti Passim Leguntur. Addito Non Sine Maxima Accessione in Vniuersam Theologiam, Praeclaro Directorio. Ex Officina Iuntarum.
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  48. Philotheus Boehner (1947). The History of the Franciscan School. [The Franciscan Institute].
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  49. Philotheus Boehner (1946). Scotus' Teachings According to Ockham: I. On the Univocity of Being. Franciscan Studies 6 (1):100-107.
  50. John Boler (2002). Reflections on John Duns Scotus on the Will. In Henrik Lagerlund & Mikko Yrjonsuri (eds.), Emotions and Choice From Boethius to Descartes. Kluwer 129--153.
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