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  1. Jan A. Aertsen (1991). Beauty in the Middle Ages: A Forgotten Transcendental? Medieval Philosophy and Theology 1:68-97.
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  2. Moyen Âge (2009). Bestiaires Médiévaux. Nouvelles perspectives sur les manuscrits et les traditions textuelles, ed. Baudouin Van den Abeele, Louvain-la-Neuve: Univ. Catholique de Louvain, Publications de l'Institut d'Études Médiévales, 2005. Nicolas de Cues. Les Méthodes d'une pensée, eds. Jean-Michel Counet et Stéphane Mercier, Louvain-la-Neuve: Univ. Catholique de Louvain, Publications de l'Institut d'Études Médiévales, 2005. [REVIEW] Vivarium 47:145-146.
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  3. Ignacio Angelelli (1995). Saccheri's Postulate. Vivarium 33 (1):98-111.
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  4. Ignazio Angelelli (1979). Die Logik der Neuzeit, by Wilhelm Risse. [REVIEW] International Logic Review 19:136-140.
  5. Asadeh M. Ansari (2012). Theo Kobusch, Die Philosophie des Hoch- und Spatmittelalters. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):293-297.
  6. Andrew Arlig (2008). Medieval Mereology. Stanford Encyclopedia of Philosophy.
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  7. Dominic J. Balestra (2001). Presentation of the Aquinas Medal. Proceedings of the American Catholic Philosophical Association 75:19-20.
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  8. Charles Barber & David Jenkins (eds.) (2009). Medieval Greek Commentaries on the Nicomachean Ethics. Brill.
    The papers gathered in this volume offer precise investigations of the historical and philosophical grounds for the first medieval commentaries on the ...
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  9. Michael Barnwell (2010). The Problem of Negligent Omissions: Medieval Action Theories to the Rescue. Brill.
    Introduction : what's the problem? -- The problem may lurk in Aristotle's ethics -- Aristotle's akratic : foreshadowing a solution -- A negligent omission at the root of all sinfulness : Anselm and the Devil -- Negligent vs. non-negligent : a Thomistic distinction directing us toward a solution -- Can I have your divided attention? : Scotus, indistinct intellections, and type-1 negligent omissions almost solved -- I can't get you out of my mind : Scotus, lingering indistinct intellections, and type-2 (...)
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  10. István Pieter Bejczy & Cary J. Nederman (eds.) (2007). Princely Virtues in the Middle Ages, 1200-1500. Marston, Distributor].
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  11. Erica Benner (2009). Machiavelli's Ethics. Princeton University Press.
    Benner, Erica. Machiavelli’s Ethics. Princeton, 2009. 527p bibl index afp; ISBN 9780691141763, $75.00; ISBN 9780691141770 pbk, $35.00.

    Reviewed in CHOICE, April 2010

    This major new study of Machiavelli’s moral and political philosophy by Benner (Yale) argues that most readings of Machiavelli suffer from a failure to appreciate his debt to Greek sources, particularly the Socratic tradition of moral and political philosophy. Benner argues that when read in the light of his Greek sources, Machiavelli appears as much less the immoralist or sophist (...)
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  12. Joël Biard (2008). Diversité Des Fonctions Et Unité de l'Âme Dans la Psychologie Péripatéticienne (XIVe - XVIe Siècle). Vivarium 46 (3):342-367.
    The question of the unity of the soul is posed in the Midle Ages, at the crossing point of the Aristotelician theory, which distinguishes several potencies, even several parts in the soul, and the Augustinian doctrine, which underlines the unity of the mind using corporeal powers. John Buridan, when commenting the Treatise on the Soul of Aristotle, emphasizes the unity, probably in reaction against John of Jandun's position. From the middle of 14th century till the end of 17th, this problem (...)
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  13. Joël Biard (2005). France : Centre d'Études Supérieures de la Renaissance. Bulletin de Philosophie Medievale 47:181-187.
  14. Anselm Biggs (1971). The Middle Ages. [REVIEW] Speculum 46 (1):160-162.
  15. Thomas Bisson (2000). Debating the Middle Ages: Issues and Readings. [REVIEW] Speculum 75 (1):210-212.
  16. Pavel Blažek (2007). XII. International Congress of Medieval Philosophy. Studia Neoaristotelica 4 (2):213-215.
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  17. Morton W. Bloomfield (1957). Some Reflections on the Medieval Idea of Perfection. Franciscan Studies 17 (2-3):213-237.
  18. Paul Richard Blum (2004). Philosophieren in der Renaissance. Kohlhammer.
  19. Paul Richard Blum (1999). Giordano Bruno. Beck.
    Vorbemerkung „Nichts unter der Sonne ist neu," war Giordano Brunos Leitspruch. Dennoch ist es angebracht, ihn als einen Denker vorzustellen, der eine eigene ...
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  20. Paul Richard Blum & Elisabeth Blum (2010). Wonder and Wondering in the Renaissance. In Michael Funk Deckard & Péter Losonczi (eds.), Philosophy Begins in Wonder. An Introduction to Early Modern Philosophy, Theology, and Science. Pickwick
    Wonder, miracle, occult science, poetry, and the epistemological implications in Renaissance authors: Marsilio Ficino, Giovanni Pico, Pietro Pomponazzi, Agrippa of Nettesheim, Giordano Bruno, Francesco Patrizi, Tommaso Campanella, Francisco Suárez.
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  21. Charles Blyth (1991). On the Properties of Things, 3: John Trevisa's Translation of Bartholomæus Anglicus “De Proprietatibus Rerum,”. [REVIEW] Speculum 66 (2):487-488.
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  22. Joseph Bobik (1972). Sixteenth Award of the Aquinas Medal to Joseph Owens, C.Ss.R. Proceedings of the American Catholic Philosophical Association 46:209-211.
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  23. John Boler (1998). Will as Power: Some Remarks on its Explanatory Function. Vivarium 36 (1):5-22.
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  24. R. R. Bolgar (1957). The Humanistic Movement Paul Oskar Kristeller: The Classics and Renaissance Thought. (Martin Classical Lectures, Vol. Xv.) Pp. X + 106. Cambridge, Mass.: Harvard University Press (London: Oxford University Press), 1955. Cloth, 20s. Net. [REVIEW] The Classical Review 7 (02):156-158.
  25. Charles Bolyard (2009). Medieval Skepticism. Stanford Encyclopedia of Philosophy.
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  26. Bernardino M. Bonansea (1957). Knowledge of the Extramental World in the System of Tommaso Campanella. Franciscan Studies 17 (2-3):188-212.
  27. Bernardino M. Bonansea (1956). Campanella as Forerunner of Descartes. Franciscan Studies 16 (1-2):37-59.
  28. Ottokar Bonmann (1983). Die Persönlichkeit des Hl. Johannes Kapistran. Franciscan Studies 43 (1):205-217.
  29. Ottokar Bonmann, Johannes Hofer, Gedeon Gál & Jason M. Miskuly (1990). A Provisional Calendar of St. John Capistran's Correspondence. Franciscan Studies 50 (1):323-403.
  30. C. L. Bonnet (1944). Mediaeval Studies: Volume V. Modern Schoolman 22 (1):55-56.
  31. Rebecca Ard Boone (2007). War, Domination, and the Monarchy of France: Claude de Seyssel and the Language of Politics in the Renaissance. Brill.
    In medias res: the life of Claude de Seyssel -- The scholar diplomat -- The translator of histories -- Seyssel in Italy : a scholar looks at war -- The scholar and the state -- Seyssel, the church, and the ideal prelate.
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  32. F. Bossier & J. Brams (1983). Quelques Additions au Catalogue de L’Aristoteles Latinus. Bulletin de Philosophie Medievale 25:85-96.
  33. C. K. Brampton (1966). Personalities at the Process Against Ockham at Avignon, 1324-26. Franciscan Studies 26 (1):4-25.
  34. C. K. Brampton (1964). Nominalism and the Law of Parsimony. Modern Schoolman 41 (3):273-281.
  35. C. K. Brampton (1963). "Gregory of Rimini: Tradition and Innovation in the Fourteenth Century," by Gordon Leff. Modern Schoolman 41 (1):78-80.
  36. Franz Brentano (1980). Geschichte der mittelalterlichen Philosophie im christlichen Abendland. Felix Meiner.
    H. 46 und H 47: >Geschichte der Philosophie mit älteren, von Brentano ausgeschiedenen Blättern. ... Vorlesung über >Geschichte der mittelalterlichen Philosophie im christlichen Abendland< nicht mehr angekündigt worden. ' Die von F.
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  37. Alfred G. Brickel (1939). The Gateway to the MIddle Ages. Thought: A Journal of Philosophy 14 (1):168-169.
  38. Jeffrey E. Brower (2003). John Haldane (Ed.), Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions. [REVIEW] Notre Dame Philosophical Reviews 2003 (3).
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  39. Jeffrey E. Brower (2001). Medieval Theories of Relations. Stanford Encyclopedia of Philosophy.
    The purpose of this entry is to provide a systematic introduction to medieval views about the nature and ontological status of relations. Given the current state of our knowledge of medieval philosophy, especially with regard to relations, it is not possible to discuss all the nuances of even the best known medieval philosophers' views. In what follows, therefore, we shall restrict our aim to identifying and describing (a) the main types of position that were developed during the Middle Ages, and (...)
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  40. Jeffrey E. Brower (2000). Simon Kemp, Cognitive Psychology in the Middle Ages. [REVIEW] Speculum 75 (1):206-207.
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  41. Stephen F. Brown (1991). Peter of Candia's Hundred-Year "History" of the Theologian's Role. Medieval Philosophy and Theology 1:156-190.
  42. Gerardo Bruni (ed.) (1932). The De differentia retoricae, ethicae et politicae. Cincinnati [Etc.]Benziger Brothers.
    Edward Aloysius Pace, philosopher and educator, by J. H. Ryan.-Neo-scholastic philosophy in American Catholic culture, by C. A. Hart.- The significance of Suarez for a revival of scholasticism, by J. F. McCormick.- The new physics and scholasticism, by F. A. Walsh.- The new humanism and standards, by L. R. Ward.- The purpose of the state, by E. F. Murphy.- The concept of beauty in St. Thomas Aquinas, by G. B. Phelan.- The knowableness of God: its relation to the theory of (...)
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  43. A. R. Burn (1969). Excavating London W. F. Grimes: The Excavation of Roman and Mediaeval London. Pp. Xxi+261; 102 Plates in 32 Pp.; 53 Figs, (Including Plans and Maps) in Text. London: Routledge, 1968. Cloth, £3. 3s. Net. [REVIEW] The Classical Review 19 (02):229-232.
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  44. J. A. Burrow (1986). The Ages of Man a Study in Medieval Writing and Thought. Monograph Collection (Matt - Pseudo).
  45. Luigi Campi (2011). Yet Another 'Lost' Chapter of Wyclif's Summa de Ente Notes on Some Puzzling References to Tractatus 13 1. Vivarium 49 (4):353-367.
    Abstract This paper deals with three references found in John Wyclif's unpublished De scientia Dei to a certain Tractatus 13 , whose title relates to the position it holds in the first book of Wyclif's Summa de ente . They are puzzling references, since the first book of the Summa is made up barely of seven tracts. In this paper I argue that the three references are actually linking devices to the final section of the De ente praedicamentali (ch. 19-22). (...)
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  46. Meyrick Heath Carré (1946). Realists and Nominalists. New York, Etc.]Oxford University Press.
    Saint Augustine.--Peter Abaelard.--Saint Thomas Aquinas.--William of Ockham.
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  47. Tomás N. Castro (2016). Leitores, tradutores e intérpretes. Sobre três traduções latinas dos areopagitica. Incipit 4:71-82.
    Este artigo pretende descrever algumas características da recepção latina do Corpus Areopagiticum — o conjunto de obras atribuído a Dionísio, o Areopagita —, destacando uma invulgar tradição de leitura, tradução, interpretação e comentário destes escritos. Explicaremos a importância de um único manuscrito (Paris, Bibliothèque nationale, gr. 437) no início da cadeira de transmissão desta duradoura difusão, discutindo como é que um documento do século IX influenciou todas as posteriores leituras e traduções em Latim, a fim de esboçar alguns atributos distintivos (...)
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  48. Tomás N. Castro (2016). Recensão de: Filipa Afonso, "Figuras da Luz. Uma leitura estética da metafísica de São Boaventura" (Lisboa: Centro de Filosofia da Universidade de Lisboa, 2015). [REVIEW] Philosophica 47:175-178.
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  49. Laurent Cesalli (2011). Wyclif on the Felicity (Conditions) of Marriage. Vivarium 49 (1-3):258-274.
    Regarding marriage, John Wyclif defends the following position: strictly speaking, no words or any kind of sensory signs would be needed, since the consensus of the spouses together with God's approbation would suffice for the accomplishment of marriage. But if words do have to be pronounced, then the appropriate formula should not be in the present, but in the future. In the following, I shall discuss Wyclif's arguments by comparing them with some other medieval positions, as well as with some (...)
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  50. Laurent Cesalli (2005). Le «Pan-Propositionnalisme» de Jean Wyclif. Vivarium 43 (1):124-155.
    This paper shows how Wyclif is able at the same time (i) to claim that whatever is is a proposition ("pan-propositionalism") and (ii) to develop a nontrivial theory of propositional truth and falsity. The study has two parts: 1) Starting from Wyclif's fivefold propositional typology – including a propositio realis (real proposition) and asic esse sicut propositio significat (a fact) – we will analyse(a) the three different kinds of real predication, (b) the distinction between primary and secondary signification of propositions (...)
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