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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, 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. István Pieter Bejczy & Cary J. Nederman (eds.) (2007). Princely Virtues in the Middle Ages, 1200-1500. Marston, Distributor].
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  10. 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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  11. 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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  12. Pavel Blažek (2007). XII. International Congress of Medieval Philosophy. Studia Neoaristotelica 4 (2):213-215.
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  13. Morton W. Bloomfield (1957). Some Reflections on the Medieval Idea of Perfection. Franciscan Studies 17 (2-3):213-237.
  14. Paul Richard Blum (2004). Philosophieren in der Renaissance. Kohlhammer.
  15. 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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  16. 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, <span class='Hi'>miracle</span>, 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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  17. 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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  18. John Boler (1998). Will as Power: Some Remarks on its Explanatory Function. Vivarium 36 (1):5-22.
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  19. 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.
  20. Charles Bolyard, Medieval Skepticism. Stanford Encyclopedia of Philosophy.
  21. Bernardino M. Bonansea (1957). Knowledge of the Extramental World in the System of Tommaso Campanella. Franciscan Studies 17 (2-3):188-212.
  22. Bernardino M. Bonansea (1956). Campanella as Forerunner of Descartes. Franciscan Studies 16 (1-2):37-59.
  23. Ottokar Bonmann (1983). Die Persönlichkeit des Hl. Johannes Kapistran (1386-1456). Franciscan Studies 43 (1):205-217.
  24. 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.
  25. C. L. Bonnet (1944). Mediaeval Studies: Volume V. Modern Schoolman 22 (1):55-56.
  26. C. K. Brampton (1966). Personalities at the Process Against Ockham at Avignon, 1324-26. Franciscan Studies 26 (1):4-25.
  27. C. K. Brampton (1964). Nominalism and the Law of Parsimony. Modern Schoolman 41 (3):273-281.
  28. C. K. Brampton (1963). "Gregory of Rimini: Tradition and Innovation in the Fourteenth Century," by Gordon Leff. Modern Schoolman 41 (1):78-80.
  29. Jeffrey E. Brower, 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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  30. Jeffrey E. Brower (2003). Mind, Metaphysics, and Value in the Thomistic and Analytical Traditions (Review). [REVIEW] Notre Dame Philosophical Reviews 2003 (3).
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  31. Jeffrey E. Brower (2000). Cognitive Psychology in the Middle Ages (Review). Speculum 75:206-207.
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  32. Stephen F. Brown (1991). Peter of Candia's Hundred-Year "History" of the Theologian's Role. Medieval Philosophy and Theology 1:156-190.
  33. 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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  34. 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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  35. 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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  36. 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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  37. 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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  38. 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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  39. W. Norris Clarke (2007). The Philosophical Approach to God: A New Thomistic Perspective. Fordham University Press.
    This book is a revised and expanded edition of three lectures delivered by the author as the centerpiece of a symposium on the philosophy of God at Wake Forest University in 1979. Long out of print, in its new edition it should be a valuable resource for scholars and teachers of the philosophy of religion. The first two lectures, after a critique of the incompleteness of St. Thomas Aquinas's famous Five Ways of arguing for the existence of God, explores two (...)
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  40. Andrew Cole & D. Vance Smith (eds.) (2010). The Legitimacy of the Middle Ages: On the Unwritten History of Theory. Duke University Press.
    Offers an assessment of the place of the Middle Ages in critical theory.
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  41. Janet Coleman (1982). The Continuity of Utopian Thought in the Middle Ages a Reassessment. Vivarium 20 (1):1-23.
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  42. Alessandro D. Conti (2005). Johannes Sharpe's Ontology and Semantics: Oxford Realism Revisited. Vivarium 43 (1):156-186.
    The German Johannes Sharpe is the most important and original author of the so called "Oxford Realists": his semantic and metaphysical theories are the end product of the two main medieval philosophical traditions, realism and nominalism, for he contributed to the new form of realism inaugurated by Wyclif, but was receptive to many nominalist criticisms. Starting from the main thesis of Wyclif's metaphysics, that the universal and individual are really identical but formally distinct, Oxford Realists introduced a new type of (...)
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  43. Alessandro D. Conti (2005). Realism in the Later Middle Ages: An Introduction. Vivarium 43 (1):1-6.
  44. Frederick C. Copleston (1984). The Cambridge History of Later Medieval Philosophy Norman Kretzmann, Anthony Kenny, Jan Pinborg(Edd.), Eleonore Stump (Ass. Ed.): The Cambridge History of Later Medieval Philosophy. From the Rediscovery of Aristotle to the Disintegration of Scholasticism, 1100–1600. Pp. Xiv + 1035. Cambridge University Press, 1982. £40. [REVIEW] The Classical Review 34 (02):223-224.
  45. Marcos Roberto Nunes Costa (2012). Women Intellectuals in the Middle Ages: Hildegard of Bingen - Between Medicine, Philosophy and Mysticism. Trans/Form/Ação 35 (SPE):187-208.
    É corrente se afirmar que antes da Modernidade não há registro de mulheres na construção do pensamento erudito. Que, se tomarmos, po exemplo, a Filosofia e a Teologia, que foram as duas áreas do conhecimento que mais produziram intelectuais, durante a Idade Média, não encontraremos aí a presença de mulheres. Entretanto, apesar de todas as evidências, se vasculharmos a construção do Pensamento Ocidental, veremos que é possível identificar a presença de algumas mulheres já nos tempos remotos, na Antiguidade Clássica e (...)
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  46. Alan Philip Darley (2011). 'We Know in Part': How the Positive Apophaticism of Aquinas Transforms the Negative Theology of Pseudo-Dionysius. Heythrop Journal.
  47. Thomas Davidson (1908). Savonarola. International Journal of Ethics 19 (1):23-44.
    One of Thomas Davidson's lectures on "Leaders of Spiritual Thought in the Middle Ages.".
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  48. J. G. Dawson (1954). Philosophical Surveys, VIII: A Survey of Work on Mediaeval Philosophy, 1945-53: Part II: Mediaeval Philosophers of the Christian West. [REVIEW] Philosophical Quarterly 4 (14):60-74.
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  49. L. M. De Rijk (1991). Two Short Questions on Proclean Metaphysics in Paris B. N. Lat. 16.096. Vivarium 29 (1):1-12.
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  50. L. M. De Rijk (1988). 'Categorization' as a Key Notion in Ancient and Medieval Semantics. Vivarium 26 (1):1-18.
1 — 50 / 153