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Medieval and Renaissance Philosophy

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  1. 121 143 (1998). Peri Idheoon / Über Ideen - Beweise der Akademiker. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 3 (1):121-143.
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  2. 239 270 (1996). Rezensionen. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 1 (1):239-270.
    Name der Zeitschrift: Das Mittelalter Jahrgang: 19 Heft: 2 Seiten: 420-452.
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  3. Richard Abels (1988). Suffolk in the Middle Ages: Studies in Places and Place-Names, the Sutton Hoo Ship-Burial, Saints, Mummies and Crosses, Domesday Book, and Chronicles of Bury Abbey. [REVIEW] Speculum 63 (4):992-993.
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  4. Barbara Abou-el-haj (1995). Prophets in Their Own Country: Living Saints and the Making of Sainthood in the Later Middle Ages. [REVIEW] Speculum 70 (3):643-645.
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  5. J. Aertsen (1999). The Medieval Doctrine of the Transcendentals. New Literature. Bulletin de Philosophie Medievale 41:107-121.
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  6. Jan A. Aertsen (1986). Review Article. Vivarium 24:143.
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  7. Andrea Aiello (2005). Nuovi testi dalla Lectura di Egidio Romano sulle Sentenze lib. I-II {Lectura I-II Sent.). Bulletin de Philosophie Medievale 47:97-109.
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  8. Anna Akasoy & Alexander Fidora (2002). Hermannus Alemannus und die alia translatio der Nikomachischen Ethik. Bulletin de Philosophie Medievale 44:79-93.
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  9. Ali A. Al-Daffa & John J. Stroyls (1986). Studies in the Exact Sciences in Medieval Islam. British Journal for the Philosophy of Science 37 (4):516-520.
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  10. David Albertson (2014). Mathematical Theologies: Nicholas of Cusa and the Legacy of Thierry of Chartres. Oup Usa.
    This book uncovers the lost history of Christianity's encounters with Pythagorean ideas before the Renaissance. David Albertson skillfully examines ancient and medieval theologians, particularly Thierry of Chartres and Nicholas of Cusa, who successfully reconceived the Trinity and the Incarnation within the framework of Greek number theory. David Albertson challenges modern assumptions about the complex relationship between religion and science.
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  11. David Albertson (2010). A Learned Thief? - Nicholas Of Cusa And The Anonymous Fundamentum Naturae: Reassessing The Vorlage Theory. Recherches de Theologie Et Philosophie Medievales 77 (2):351-390.
    The discovery of an anonymous manuscript that parallels several chapters of Nicholas of Cusa’s De docta ignorantia raises anew the charge of plagiarism against the German cardinal. This article evaluates Hoenen’s proposal that the anonymous treatise be viewed as a model used in the composition of the Cusan work. After reviewing possible responses to the Vorlage theory, new textual evidence in support of Hoenen’s arguments is presented, but oversights and unanswered questions are also noted. Finally, a careful reading of an (...)
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  12. Marco Antonio Albertus & Zimara (1517). Divi Alberti Magni ... Naturalia Ac Supranaturalia Opera. Impensa Heredum O. Scoti.
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  13. Albertus & Heredi di Ottaviano Scotto (1517). Diui Alberti Magni Su[M]Mi in Via Peripathetica Philosophi: Theologiq[Ue] Profundissimi Naturalia Ac Supernaturalia Opera Per Marcu[M] Antoniu[M] Zimara[M] Philosophu[M] Excelle[N]Tissimu[M] Nuper Castigata Erroribusq[Ue] Purgata: Necno[N] Cu[M] Marginib[Us] Optimis Annotatio[N]Ib[Us] Ornatis Doctrinaq[Ue] Excultis Atq[Ue] Fideliter I[M]Pressis Feliciter Incipiunt. Que Sunt Hec. Vz. De Physico Auditu Lib. Viii. De Celo [Et] Mundo Lib. Iiii. De Generatio[N]E [Et] Corrup. Lib. Ii. De Methauris Lib. Iiii. De Mineralibus Lib. Iiii. De Anima Lib. Iii. De Intellectu [Et] I[N]Telligibili Lib. Ii. De Metaphysica Lib. Xiii. [REVIEW] Impensa Heredum Quondam Domini Octauiani Scoti Modoetiensis: Ac Sociorum.
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  14. José Jiménez Aleixandre (2012). La nozione di “movimento ecclesiale”. Lumen Veritatis 5:92-110.
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  15. José Jiménez Aleixandre (2009). Como regular a presença dos religiosos nos movimentos. Lumen Veritatis 2:29-42.
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  16. Guy-H. Allard (1989). Johannis Wyclif, "Summa Insolubilium". [REVIEW] Dialogue 28 (3):510.
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  17. Prudence Allen (1991). A History of Women Philosophers, Volume II. Review of Metaphysics 44 (3):660-662.
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  18. Christine Ames (2011). The Scourge and the Cross, Ascetic Mentalities of the Later Middle Ages. [REVIEW] The Medieval Review 11.
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  19. Frederic Amory (1995). Medieval Scandinavia: From Conversion to Reformation, Circa 800–1500. [REVIEW] Speculum 70 (2):420-423.
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  20. H. Anzulewicz (1996). Marginalie zu « Iorach ». Bulletin de Philosophie Medievale 38:115-118.
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  21. R. Arnou (1949). Theologia Naturalis. Revista Portuguesa de Filosofia 5 (1):115-115.
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  22. Pedro Morazzani Arráiz (2012). A Figura Do Fundador E Sua Import'ncia No Código De Direito Canônico. Lumen Veritatis 5:35-61.
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  23. Santiago Morazzani Arráiz (2011). Marí­a, un corazón dócil ante la palabra de Dios: modelo esplendoroso de la contemplación. Lumen Veritatis 4:17-78.
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  24. Albert Ascoli (1999). The Ethics of Nature in the Middle Ages: On Boccaccio's Poetaphysics. [REVIEW] The Medieval Review 6.
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  25. E. Ashworth (1996). J. Follon and J. McEvoy , Actualité de la Pensée Médiévale. Éditions de 1'Institut Supérieur de Philosophie-Éditions Peeters, Louvain-la-Neuve-Louvain-Paris 1994, Viii + 360 P. ISBN 90 6831 607 9 / 2 87723 137 2. [REVIEW] Vivarium 34 (2):274-275.
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  26. E. J. Ashworth (1976). "I Promise You a Horse": A Second Problem of Meaning and Reference in Late Fifteenth and Early Sixteenth Century Logic. Vivarium 14:139.
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  27. Lorraine Attreed (2012). Law and Sovereignty in the Middle Ages and the Renaissance. [REVIEW] The Medieval Review 2.
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  28. W. Ault (1974). English Local Administration In The Middle Ages. [REVIEW] Speculum 49 (3):567-567.
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  29. Abd Al-Rahman Avicenna & Badawi (1954). Uyun Al-Hikmah. Al-Ma Had Al- Ilmi Al-Faransi Lil-Athar Al-Sharqiyah.
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  30. Louis Avicenna & Massignon (1954). Ba D Mabahith. Al-Ma Had Al- Ilmi Al-Faransi Lil-Athar Al-Sharqiyah.
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  31. H. Z. B. (1975). Essays in Honour of Anton Charles Pegis. Review of Metaphysics 29 (2):352-353.
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  32. J. B. (1970). Medieval Thought. Review of Metaphysics 24 (2):338-338.
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  33. Claire Post Bachmuth (1992). Three Roses: Romantic Artists and the Middle Ages. Dissertation, University of California, Santa Barbara
    The aesthetic community marked the disappearance of artistic and natural beauty from modern Britain. Christian values were superseded by the creed of "devil take the hindmost." Appalled by the moral and physical bleakness of their time, sensitive Victorians looked back to an era of love and beauty triumphant. From small evidence and deep longing romantics saw ethical and artistic Elysium in the middle ages. ;Writers on the arts compared contemporary evil with the excellence of the golden age. These contrasts pervade (...)
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  34. P. Bakker & D. Dekker (2000). Antoine Andrée ou Jean le Chanoine? Bulletin de Philosophie Medievale 42:101-131.
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  35. Paul Bakker (2007). Natural Philosophy and Metaphysics in Late Fifteenth-Century Paris. III: The Commentaries on Aristotle by Johannes de Caulaincourt. Bulletin de Philosophie Medievale 49:195-237.
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  36. Paul Bakker (2006). Natural Philosophy and Metaphysics in Late Fifteenth-Century Paris. II: The Commentaries on Aristotle by Johannes le Damoisiau. Bulletin de Philosophie Medievale 48:209-228.
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  37. Paul Bakker (2005). Natural Philosophy and Metaphysics in Late Fifteenth-Century Paris. I: The Commentaries on Aristotle by Johannes Hennon. Bulletin de Philosophie Medievale 47:125-155.
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  38. John Baldwin (1989). Your Money or Your Life: Economy and Religion in the Middle Ages. [REVIEW] Speculum 64 (4):998-998.
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  39. John Baldwin (1980). Reason and Society in the Middle Ages. [REVIEW] Speculum 55 (3):604-606.
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  40. Elena Băltuţă (2009). Remarks on Thomas Aquinas’s Philosophy of Mind: Intentionality. Chôra 7:315-332.
    Im Folgenden werde ich einige der möglichen Interpretationen der thomistischen Intentionalitätstheorie darstellen. Zuerst werde ich die Mechanismen der menschlichen Erkenntnis und der Beziehung zwischen phantasmata, species sensibile und species intelligibile bei Thomas von Aquin beschreiben. Danachwerde ich die verschiedenen Interpretationen des Problems der Intentionalität bei Thomas darstellen; genauer gesagt geht es um drei reduktive Interpretationenund eine nicht-reduktive. Am Ende dieses Beitrags werde ich mich für eine dieser Interpretationen entscheiden und meine Gründe dafür angeben.
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  41. Alexandra Baneu (2014). Questiones super primum, tertium et quartum librum Sententiarum, I : Principia et questio circa prologum by Petri De Alliaco. Chôra 12:306-308.
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  42. Alexandra Baneu & Dragos Calma (2012). Notes sur un commentaire inédit au Liber de causis. Bulletin de Philosophie Medievale 54:277-296.
    An unpublished Latin commentary, never mentioned in the secondary literature, is in Augbsburg, Staats- und Stadtbibliothek, 4° Cod 68 ff. 272va-278ra. The same hand copies the text of the Liber de causis , the interlinear glosses and the commentary. This is most likely the result of an oral teaching, as the author refers to a previous lectio. The article discusses the explicit quotations of Albert the Great, Thomas Aquinas and Proclus, and shows that the anonymous author offers an original hypothesis (...)
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  43. Petty Bange (2009). Sisters and Brothers of the Common Life: The Devotio Moderna and the World of the Later Middle Ages. [REVIEW] The Medieval Review 11.
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  44. Charles Barber & David Jenkins (2006). “The Medieval Greek Commentary On The Nicomachean Ethics”. Bulletin de Philosophie Medievale 48:271-274.
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  45. M. Barlow (1941). Seneca in the Middle Ages. Classical Weekly 35:257.
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  46. Robert M. Barry (1974). The Medieval, New Dimensions. Listening Press.
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  47. Barbara Bartocci, Serena Masolini & Russell Friedman (2013). Reading Aristotle at the University of Louvain in the Fifteenth Century: A First Survey of Petrus de Rivo’s Commentaries on Aristotle. Bulletin de Philosophie Medievale 55:133-176.
    The Louvain professor of Arts and Theology Petrus de Rivo is best known for his central role in the “Quarrel over Future Contingents” at Louvain . But Peter wrote many works, including calendrical treatises and commentaries on Aristotle and the Bible. After presenting the status quaestionis on Peter’s life and works as well as a sketch of the education in Arts at Louvain in the fifteenth-century, the present article focuses on the Aristotelian commentaries, giving both a general impression of their (...)
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  48. Cristian Baumgarten (2014). Medioplatonic Aspects in Apuleius’ Metamorphoses. Chôra 12:249-265.
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  49. Martha Bayless (2003). At Play in the Tavern: Signs, Coins, and Bodies in the Middle Ages. [REVIEW] The Medieval Review 9.
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  50. Eduardo Caballero Baza (2014). Lo “Divinitus Revelabilia” En la Sacra Doctrina Según Santo Tomás de Aquino: Una Categoría Teológica Frecuentemente Olvidada. Lumen Veritatis 7:301-317.
    "La reflexión teológica del siglo XX ha prestado poca atención al concepto de “divinitus revelabilia” que Santo Tomás de Aquino define discreta pero inequívocamente al inicio de la Suma de Teología y que, sin embargo, tiene importantes implicaciones para la sacra doctrina. En el presente artículo se abordan, a nivel meramente introductorio, algunos aspectos importantes de la cuestión. Con ello, se pone de manifiesto que se trata de una verdadera categoría teológica, que posee una estrecha relación con el concepto de (...)
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