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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 (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.
  8. Lilli Alanen (1985). Descartes, Duns Scotus and Ockham on Omnipotence and Possibility. Franciscan Studies 45 (1):157-188.
  9. 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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  10. 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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  11. 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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  12. Robert Andrews (1998). The Notabilia Scoti in Libros Topicorum: An Assessment of Authenticity. Franciscan Studies 56 (1):65-75.
  13. Leslie Armour (1995). F. H. Bradley, Duns Scotus, and the Idea of a Dialectic. Bradley Studies 1 (1):6-29.
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  14. 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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  15. 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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  16. 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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  17. Felix Bąk (1956). Scoti schola numerosior est omnibus aliis simul sumptis. Franciscan Studies 16 (1-2):144-165.
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  18. Jorge Uscatescu Barrón (1988). Ecos de Duns Escoto en Heidegger y el pensamiento contemporáneo. Filosofia Oggi 11 (2):279-286.
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  19. J. D. Bastable (1963). Duns Scotus: Philosophical Writings. [REVIEW] Philosophical Studies 12:300-300.
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  20. J. D. Bastable (1961). Duns Scotus. Philosophical Studies 11:306-307.
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  21. J. D. Bastable (1954). Evidence and its Function According to John Duns Scotus. Philosophical Studies 4:84-86.
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  22. 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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  23. 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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  24. 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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  25. 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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  26. S. Belmond (1911). La Connaissance de Dieu d'Apres Duns Scot. Philosophical Review 20:350.
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  27. S. Belmond (1910). La Perfection de Dieu d'Apres Duns Scot. Philosophical Review 19:361.
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  28. Seraphim Belmond (1909). L'existence de Dieu d'Apres Duns Scot. Philosophical Review 18:245.
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  29. Ignacio Verdú Berganza (2008). Dios, libertad y amor en Duns Escoto. Revista Española de Filosofía Medieval 15:101-112.
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  30. 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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  31. 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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  32. Henry Bett (1964). Johannes Scotus Erigena. New York, Russell & Russell.
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  33. Henry Bett (1925/1979). Johannes Scotus Erigena: A Study in Mediaeval Philosophy. Hyperion Press.
  34. Efrem Bettoni (1967). Duns Scoto Filosofo. Revista Portuguesa de Filosofia 23 (3):388-389.
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  35. 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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  36. Agustí Boadas I. Llavat (2009). Joan Duns Escot I Els Escotistes Catalans. Enrahonar: Quaderns de Filosofía 42:47-63.
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  37. 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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  38. Philotheus Boehner (1947). The History of the Franciscan School. [The Franciscan Institute].
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  39. Philotheus Boehner (1946). Scotus' Teachings According to Ockham: I. On the Univocity of Being. Franciscan Studies 6 (1):100-107.
  40. 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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  41. John Boler (1996). The Ontological Commitment of Scotus's Account of Potency in His Questions on the Metaphysics, Book IX. In Ludger Honnefelder, Rega Wood & Mechthild Dreyer (eds.), John Duns Scotus: Metaphysics and Ethics. E.J. Brill. 145--60.
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  42. John Boler (1990). The Moral Psychology of Duns Scotus: Some Preliminary Questions. Franciscan Studies 50 (1):31-56.
  43. John Boler (1976). John Duns Scotus, "God and Creatures: The Quodlibetal Questíons", Transl. By Felix Alluntis, O. F. M. And Allan B. Wolter, O. F. M. [REVIEW] The Thomist 40 (3):492.
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  44. John F. Boler (1994). An Image for the Unity of Will in Duns Scotus. Journal of the History of Philosophy 32 (1):23-44.
    Scotus argues that the will of a rational agent has two basic inclinations: for benefit and for justice. Having examined in other articles why he picks these two, I ask here how the combination produces a unified thing. At one point, Scotus proposes an analogy for the two inclinations with the relations of genus and differentia which produce a unified definition. In arguing that the analogy does not succeed, I hope to have given a clearer understanding of the theory of (...)
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  45. John F. Boler (1965). Scotus and Intuition. The Monist 49 (4):551-570.
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  46. John F. Boler (1963). Charles Peirce and Scholastic Realism. Seattle, University of Washington Press.
    IN 1903, commenting on an article he had written more than thirty years before, Charles Peirce said that he had changed his mind on many issues at least a half-dozen times but had "never been able to think differently on that question of nominalism and realism" (1.20). For anyone acquainted with Peirce's writings, this remark alone could justify a study of "that question.".
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  47. Bernardino M. Bonansea (1983). Man and His Approach to God in John Duns Scotus. Monograph Collection (Matt - Pseudo).
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  48. Luís Alberto de Boni (2008). Sobre a vida e a obra de Duns Scotus. Veritas 53 (3).
    The discovery and publication, throughout the XX century, of a number of manuscript documents referring to Duns Scotus, as well as the development of new techniques of research and critical edition of texts, have brought new knowledge about this author. Conversely, several legends regarding Scotus have been proved wrong. The edition of his oeuvres, though not concluded at this time, has allowed the determination of which works are indeed of his authorship, even though manuscripts originally written by Scotus are not (...)
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  49. E. P. Bos (1995). A Scotistic Discussion of “Deus Est” as a Propositio Per Se Nota. Vivarium 33 (2):197-234.
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  50. E. P. Bos (1995). A Scotistic Discussion of “Deus Est” as a Propositio Per Se Nota. Vivarium 33 (2):197-234.
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