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  1. Peter Abelard (2001). Collationes. Oxford University Press.
    Peter Abelard (1079-1142) was one of the most influential writers and thinkers of the twelfth century, famous for his skill in logic as well as his romance with Heloise. His Collationes--or Dialogue between a Christian, a Philosopher, and a Jew--is remarkable for the boldness of its conception and thought.
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  2. Peter Abelard (1979). A Dialogue of a Philosopher with a Jew, and a Christian. Pontifical Institute of Mediaeval Studies.
    Translation of Dialogus inter philosophum, iudaeum, et christianum.
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  3. Peter Abelard (1971). Peter Abelard's Ethics. Oxford,Clarendon Press.
    A penetrating and historically important critique of medieval moral thought.
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  4. Marilyn McCord Adams (1995). Satisfying Mercy. Modern Schoolman 72 (2-3):91-108.
  5. Marilyn McCord Adams (1987). William Ockham. University of Notre Dame Press.
  6. W. J. Aerts, Edmé Renno Smits & J. B. Voorbij (eds.) (1986). Vincent of Beauvais and Alexander the Great: Studies on the Speculum Maius and its Translations Into Medieval Vernaculars. E. Forsten.
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  7. Ja Aertsen (1995). Does Medieval Philosophy Exist. Philosophisches Jahrbuch 102 (1):161-176.
  8. Jan Aertsen (1996). Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas. E.J. Brill.
    Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes 'Being', 'One', 'True', 'Good' and 'Beautiful' individually and discusses their importance for the (...)
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  9. Jan Aertsen (1988). Nature and Creature: Thomas Aquinas's Way of Thought. E.J. Brill.
    INTRODUCTION This study arose from involvement with the works of Thomas Aquinas (/5-) that was not only intensive, but also extensive in the time devoted to ...
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  10. Jan A. Aertsen (1999). Is There a Medieval Philosophy? International Philosophical Quarterly 39 (4):385-412.
  11. Maria Pia Alberzoni (2010). Jordan of Saxony and the Monastery of St. Agnese in Bologna. Franciscan Studies 68 (1):1-19.
    In lieu of an abstract, here is a brief excerpt of the content:1. The impetus of Herbert Grundmann's work on researching the religious lives of women in the thirteenth century has led to a reinterpretation of many aspects of this complex subject. Even today, some points remain unclear. At times it seems as if we are confronted with a play in which the actors – the sisters, friars and the papal curia – move in a manner which is difficult to (...)
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  12. Maria Pia Alberzoni (2006). Servus vestrum et ancillarum Christi omnium: Gregorio IX e la vita religiosa femminile. Franciscan Studies 64 (1):145-178.
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  13. Guy-H. Allard (1989). Summa Insolubilium Johannis Wyclif Edited with an Introduction by Paul Vincent Spade and Gordon Anthony Wilson Medieval & Renaissance Texts & Studies, Vol. 41 Binghamton, NY: Center for Medieval and Early Renaissance Studies, 1986. 1, 122 P. $19.00. [REVIEW] Dialogue 28 (03):510-.
  14. Ian Almond (2001). Divine Needs, Divine Illusions: Preliminary Remarks Toward a Comparative Study of Meister Eckhart and Ibn Al'Arabi. Medieval Philosophy and Theology 10 (02):263-282.
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  15. Fabrizio Amerini (2006). Utrum Inhaerentia Sit de Essentia Accidentis. Francis of Marchia and the Debate on the Nature of Accidents. Vivarium 44 (1):96-150.
    This paper attempts to provide a general reconstruction of Francis of Marchia's doctrine of accidental being. The paper is divided into two parts. (1) In the first part, I begin by reconstructing the debate on the nature of accidents held before Marchia, showing that such a debate is characterised by a progressive shift concerning the way to understand accidents. While the first Aristotelian interpreters regard accidents especially as inhering modes of being of substances, the majority of theologians and philosophers in (...)
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  16. Michael Angold (1991). Plethon on Greek Philosophy and History Enrico V. Maltese (ed.): Georgius Gemistus Plethon, Contra Scholasii pro Aristotele obiectiones. (Bibl. Teubneriana.) Pp. xii + 47. Leipzig: Teubner, 1988. DM 18.50. Enrico V. Maltese (ed.): Georgius Gemistus Plethon, Opuscula de Historia Graeca. (Bibl. Teubneriana.) Pp. xii + 46. Leipzig: Teubner, 1989. DM 18. [REVIEW] The Classical Review 41 (01):46-48.
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  17. Michael Angold (1988). George Gemistos Plethon C. M. Woodhouse: George Gemistos Plethon. The Last of the Hellenes. Pp. Xxi + 391. Oxford: Clarendon Press, 1986. £40. [REVIEW] The Classical Review 38 (01):129-130.
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  18. Anselm (1998/2008). The Major Works. Oxford University Press.
    Although utterly convinced of the truth of Christianity, Anselm of Canterbury struggled to make sense of his religion. He considered the doctrines of faith an invitation to question, to think, and to learn; and he devoted his life to confronting and understanding the most elusive aspects of Christianity. His writings on matters such as free will, the nature of truth, and the existence of God make Anselm one of the greatest theologians and philosphers in history, and this translation provides readers (...)
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  19. Anselm (1979). St. Anselm's Proslogion with a Reply on Behalf of the Fool. University of Notre Dame Press.
  20. Anselm (1977). St. Anselm's Treatise on Free Will: The Booke of Seynt Anselme Which Treatith of Free Wylle Translated in to Englysche: A Facsimile of the Complete Text of a Recently Discovered 15th C. Manuscript. Toucan Press.
  21. Anselm (1970). Trinity, Incarnation, and Redemption. New York,Harper & Row.
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  22. Anselm (1900). Anselm of Canterbury. Edwin Mellen Press.
    v. 1. Monologion. Proslogion. Debate with Gaunilo. Meditation on human redemption.
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  23. Teodora Artimon (2013). Medieval Philosophy and Philosophical Medievalism. Philosophy Today 57 (2):182-193.
  24. E. J. Ashworth (1996). J. Follon and J. McEvoy (Eds.), Actualite de la Pensee Medievale. Editions de 1Institut Superieur de Philosophie-Editions Peeters, Louvain-la-Neuve-Louvain-Paris 1994, Viii+ 360 P. ISBN 90 6831 607 9/2 87723 137 2 (Philosophes Medievaux, 31). [REVIEW] Vivarium 34 (2):274-275.
  25. E. J. Ashworth (1995). Late Scholastic Philosophy. Vivarium 33 (1):1-8.
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  26. E. J. Ashworth (1995). Suárez on the Analogy of Being: Some Historical Background. Vivarium 33 (1):50-75.
  27. E. J. Ashworth (1994). Medieval Thought: An Introduction. Philosophical Books 35 (1):33-34.
  28. No Author (2004). Quia inter doctores est magna dissentio. Colloques et journées d'études. Methodos 3.
    Quia inter doctores est magna dissentio (Université de Parme, 17-18 mai 2002) Au cours de ces dernières années, les études sur la philosophie naturelle au XIVe siècle se sont multipliées, modifiant profondément la vision traditionnelle d'un siècle marqué par le nominalisme d'Ockham et de J. Buridan. L'UMR « Savoirs et Textes » et l'Université de Parme (J.Celeyrette et S.Caroti) ont donc pris l'initiative d'organiser les 17 et 18 mai 2002 à l’Université de Parme un colloque international.
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  29. Jeanehrard Avec le Concours D'antoinette (forthcoming). Ehrard et de Florence Devillez, Istituto italiano per gli studi filosofici, Centre de Recherches Révolutionnaires et Romantiques (université Blaise-Pascal, Clermont-Ferrand), Napoli. Vivarium.
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  30. Roger Bacon (1989). Three Treatments of Universals. Center for Medieval and Early Renaissance Studies, State University of New York at Binghamton.
  31. Roger Bacon (1988). Compendium of the Study of Theology. E.J. Brill.
    INTRODUCTION If Roger Bacon is known for anything today it is for his association with the medieval beginnings of what we now call experimental science, ...
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  32. Roger Bacon (1923/1982). Roger Bacon on the Nullity of Magic. Ams Press.
  33. Karl Barth (1960/1985). Anselm, Fides Quaerens Intellectum: Anselm's Proof of the Existence of God in the Context of His Theological Scheme. Pickwick Press.
  34. J. D. Bastable (1961). Philosophy in the Middle Ages. Philosophical Studies 11:305-306.
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  35. J. D. Bastable (1956). History of Christian Philosophy in the Middle Ages. Philosophical Studies 6:142-146.
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  36. Henri Baten (1993). On the Nature of Matter. Leuven University Press.
    This volume comprises Parts IV–V of the Speculum Divinorum et Quorundam Naturalium of Henricus Bate and includes "On the Nature of Matter" and "On the Intellect as Form of Man.".
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  37. Alessandro Bausani (1960). Classical Muslim Philosophy in the Work of a Muslim Modernist: Muhammad Iqbal (1877-1938). Archiv für Geschichte der Philosophie 42 (3):272-288.
  38. W. Beierwaltes (1973). Nicholas of Cusa. Works. 2 Vols. Philosophy and History 6 (1):66-67.
  39. Werner Beierwaltes (ed.) (1990). Begriff Und Metapher: Sprachform des Denkens Bei Eriugena: Vorträge des Vii. Internationalen Eriugena-Colloquiums, Werner-Reimers-Stiftung Bad Homburg, 26.-29. Juli 1989. [REVIEW] C. Winter.
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  40. Werner Beierwaltes (ed.) (1980). Eriugena: Studien Zu Seinen Quellen: Vorträge des Iii. Internationalen Eriugena-Colloquiums, Freiburg Im Breisgau, 27.-30. August 1979. [REVIEW] C. Winter.
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  41. Catarina Belo (2012). Avicenna. The Physics of the Healing: A Parallel English-Arabic Text in Two Volumes. Journal of the American Oriental Society 132 (1):146.
  42. Mamuka Beriaschwili (2000). Das einfache Eins-Werden des Menschen und Gottes bei Meister Eckhart und Hegel. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 5 (1):71-71.
    This essay examines the becoming-one of man and God in the thought of Meister Eckhart and G. W. F. Hegel. It holds that the seemingly moral category of love is elevated to the onto-gnoseological dimension of the One itself in its fullness. In this very work which is love and at the same time is God Himself, God loves all things not as created, but rather inasmuch as they are created in God. This absolute process of becoming is brought to (...)
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  43. Walter Berschin (2002). Das hohe Mittelalter, 920-1220 n. Chr. Erster Halbband, 920-1070 n. Chr. Anton Hiersemann Verlag, Stuttgart 1999 XIV & 272 S. ISBN 3 7172 9102 (Quellen und Untersuchungen zur lateinischen Philologie des Mittelalters, Band 12, 2). [REVIEW] Vivarium 40:2.
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  44. Camille Bérubé (ed.) (1978). Regnum Hominis Et Regnum Dei: Acta Quarti Congressus Scotistici Internationalis. Societas Internationalis Scotistica.
    v. 1. Sectio generalis.--v. 2. Sectio specialis: la tradizione scotista veneto-padovana.
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  45. Lawrence Besserman (2005). Claire M. Waters, Angels and Earthly Creatures: Preaching, Performance, and Gender in the Later Middle Ages. (The Middle Ages Series.) Philadelphia: University of Pennsylvania Press, 2004. Pp. Xi, 282. $55. [REVIEW] Speculum 80 (4):1393-1395.
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  46. Henry Bett (1925/1979). Johannes Scotus Erigena: A Study in Mediaeval Philosophy. Hyperion Press.
  47. Efrem Bettoni (1964/1981). Saint Bonaventure. Greenwood Press.
  48. Joël Biard (ed.) (1991). Itinéraires d'Albert De Saxe, Paris-Vienne au Xive Siècle: Actes Du Colloque Organisé Le 19-22 Juin 1990 Dans Le Cadre des Activités De l'URA 1085 Du Cnrs À l'Occasion Du 600e Anniversaire De La Mort d'Albert De Saxe. [REVIEW] J. Vrin.
    "Actes du colloque organise le 19-22 juin 1990 dans le cadre des activites de l'URA 1085 du CNRS a l'occasion du 600e anniversaire de la mort d'Albert de Saxe.".
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  49. Joël Biard, Nicholas D.’Autrécourt & Gautier Burley (2007). George Arabatzis,'Paideia'and 'Episteme'in Michael of Ephesus. In De Part. Anim. I, 1, 3–2, 10 (Athens: Academy of Athens, Research Center on Greek Philosophy, 2006). 340 Pp. ISBN 960-404-092-8.[In Greek, with English Summary]. Adriano Oliva, Les Débuts de l'Enseignement de Thomas d'Aquin Et Sa Conception de la 'Sacra Doctrina', Avec l'Édition du Prologue de Son Commentaire des Sentences (Paris: Vrin, 2006). [REVIEW] Vivarium 45:128-130.
  50. Deborah L. Black (2010). Intentionality in Medieval Arabic Philosophy. Quaestio 10 (1):65-81.
    It has long been a truism of the history of philosophy that intentionality is an invention of the medieval period, and within this standard narrative, the central place of Arabic philosophy has always been acknowledged. Yet there are many misconceptions surrounding the theories of intentionality advanced by the two main Arabic thinkers whose works were available to the West, Avicenna and Averroes. In the first part of this paper I offer an overview of the general accounts of intentionality and intentional (...)
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