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  1. Marilyn McCord Adams (2013). Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts. Oxford Studies in Medieval Philosophy 1:23-60.
  2. 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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  3. Jan A. Aertsen (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.
  4. Lilli Alanen (1985). Descartes, Duns Scotus and Ockham on Omnipotence and Possibility. Franciscan Studies 45 (1):157-188.
  5. 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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  6. Robert Andrews (1998). The Notabilia Scoti in Libros Topicorum: An Assessment of Authenticity. Franciscan Studies 56 (1):65-75.
  7. Leslie Armour (1995). F. H. Bradley, Duns Scotus, and the Idea of a Dialectic. Bradley Studies 1 (1):6-29.
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  8. 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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  9. J. D. Bastable (1961). Duns Scotus. Philosophical Studies 11:306-307.
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  10. J. D. Bastable (1954). Evidence and its Function According to John Duns Scotus. Philosophical Studies 4:84-86.
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  11. 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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  12. 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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  13. 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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  14. Henry Bett (1964). Johannes Scotus Erigena. New York, Russell & Russell.
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  15. Henry Bett (1925/1979). Johannes Scotus Erigena: A Study in Mediaeval Philosophy. Hyperion Press.
  16. Philotheus Boehner (1964). Scotus' Teachings According to Ockham: I. On the Univocity of Being. Franciscan Studies 6 (1):100-107.
  17. John Boler (1990). The Moral Psychology of Duns Scotus: Some Preliminary Questions. Franciscan Studies 50 (1):31-56.
  18. 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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  19. John F. Boler (1965). Scotus and Intuition. The Monist 49 (4):551-570.
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  20. 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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  21. 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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  22. Vernon J. Bourke (1947). The Transcendentals and Their Function in The Metaphysics of Duns Scotus. Modern Schoolman 25 (1):85-87.
  23. Vernon J. Bourke (1947). The Formal Distinction of Duns Scotus. Modern Schoolman 24 (2):120-121.
  24. Ignatius Brady (1953). Evidence and its Function According to John Duns Scotus. New Scholasticism 27 (2):239-240.
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  25. A. Broadie (2006). : Richard Cross , Duns Scotus on God, Aldershot: Ashgate, 2005, Pp. Xii + 289. ISBN: 0 7546 1402 6 (Hb); 0 7546 1403 4 (Pb). Hb £55.00; Pb £18.99 in Series 'Ashgate Studies in the History of Philosophical Theology'. [REVIEW] Journal of Scottish Philosophy 4 (1):83-85.
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  26. A. Broadie (1999). Duns Scotus and the Unity of the Virtues. Studies in Christian Ethics 12 (1):70-83.
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  27. Alexander Broadie (2005). Duns Scotus on Ubiety and the Fiery Furnace. British Journal for the History of Philosophy 13 (1):3 – 20.
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  28. Alexander Broadie (2005). :The Cambridge Companion to Duns Scotus. Journal of Scottish Philosophy 3 (1):95-98.
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  29. Alexander Broadie (2000). Why Scottish Philosophy Matters. Saltire Society.
    CHAPTER Introduction I do not take lightly the title of this book. I believe that Scottish philosophy matters greatly and my principal aim is to say why it ...
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  30. Alexander Broadie (1999). Scotus on God's Relation to the World. British Journal for the History of Philosophy 7 (1):1 – 13.
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  31. Alexander Broadie (1997). Duns Scotus, Metaphysician. International Philosophical Quarterly 37 (4):482-483.
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  32. Alexander Broadie (1995). The Shadow of Scotus: Philosophy and Faith in Pre-Reformation Scotland. T. & T. Clark.
  33. Jeffrey E. Brower (2006). The Cambridge Companion to Duns Scotus (Review). Philosophical Review 115 (2):259-262.
    Each volume in this series of companions to major philosophers contains specially commissioned essays by an international team of scholars, together with a substantial bibliography, and will serve as a reference work for students and non-specialists. One aim of the series is to dispel the intimidation such readers often feel when faced with the work of a difficult and challenging thinker. John Duns Scotus (1265/6-1308) was (along with Aquinas and Ockham) one of the three principal figures in medieval philosophy and (...)
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  34. Jeffrey E. Brower (2001). Duns Scotus (Review). Philosophia Christi 3:310-311.
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  35. Jerome V. Brown (1978). John Duns Scotus on Henry of Ghent's Theory of Knowledge. Modern Schoolman 56 (1):1-29.
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  36. Jerome V. Brown (1976). John Duns Scotus on Henry of Ghent's Arguments for Divine Illumination: The Statement of the Case. Vivarium 14 (2):94-113.
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  37. Stephen F. Brown, Thomas Dewender & Theo Kobusch (eds.) (2009). Philosophical Debates at Paris in the Early Fourteenth Century. Brill.
    Focusing on Meister Eckhart, John Duns Scotus, Hervaeus Natalis, Durandus of St.-PourAain, Walter Burley and Petrus Aureoli, this volume investigates the nature ...
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  38. Richard H. Bulzacchelli (2000). Duns Scotus's Third "Volitional Posture" and a Critique of the Problem of Moral Indifference in Our Time. Franciscan Studies 58 (1):77-109.
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  39. David Burrell (1983). Reply to “Burrell's Misconstruals of Scotus”. New Scholasticism 57 (1):81-82.
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  40. David B. Burrell (1965). John Duns Scotus. The Monist 49 (4):639-658.
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  41. E. M. Buytaert (1955). Joannes Duns Scotus Doctor Immaculatae Conceptionis, 1.—Textus Auctoris (review). Franciscan Studies 15 (1):93-93.
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  42. E. M. Buytaert (1954). Ioannis Duns Scoti Doctrina de Scientifica Theologiae Natura (Review). Franciscan Studies 14 (2):215-216.
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  43. Eligius M. Buytaert (1953). Johannes Duns Scotus (Review). Franciscan Studies 13 (4):136-137.
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  44. Dino Buzzetti (2005). Common Natures and Metaphysics in John Duns Scotus. Quaestio 5 (1):543-557.
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  45. Oleg Bychkov (2009). The Philosophy of John Duns Scotus (Review). Franciscan Studies 67 (1):526-531.
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  46. Oleg Bychkov (2008). The Nature of Theology in Duns Scotus and His Franciscan Predecessors. Franciscan Studies 66 (1):5-62.
  47. Oleg V. Bychkov (2008). What Does Beauty Have to Do with the Trinity? From Augustine to Duns Scotus. Franciscan Studies 66 (1):197 - 212.
    The issue of why God, the Trinity and Christ in Christianity can be called "beautiful" has been muddled in literature on theological aesthetics. John Duns Scotus’s detailed discussion of relations within the Trinity helps resolve this issue. The Trinity can be called "beautiful" in at least three senses, depending on whether one considers Trinitarian relations at all, whether one looks at the relation of equality, or whether one analyzes relations of origin.
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  48. Bertrand James Campbell (1940). The Problem of One or Plural Substantial Forms in Man as Found in the Works of St. Thomas Aquinas and John Duns Scotus. Philadelphia.
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  49. William E. Carlo (1967). Duns Scotus, Contemporary Philosopher. International Philosophical Quarterly 7 (3):498-510.
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  50. M. H. Carré (1951). A History of Philosophy, Volume II, Mediaeval Philosophy Augustine to Scotus. By S. J. Frederick Copleston (London: Burns Oates and Washbourne, Ltd. 1950. Pp. X + 614. Price 25s.). [REVIEW] Philosophy 26 (97):164-.
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1 — 50 / 328