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Medieval and Renaissance Philosophy

Edited by Margaret Cameron (University of Victoria)
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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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    Pre-1000 Medieval Phil
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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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    Pre-1000 Medieval Phil
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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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    Pre-1000 Medieval Phil
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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. Han Thomas Adriaenssen (2015). Book Review: Perception and the Internal Senses. Peter of John Olivi on the Cognitive Functions of the Sensitive Soul, Written by Juhana Toivanen. [REVIEW] Vivarium 53 (1):126-128.
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  6. J. Aertsen (1999). The Medieval Doctrine of the Transcendentals. New Literature. Bulletin de Philosophie Medievale 41:107-121.
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  7. Jan A. Aertsen (1986). Review Article. Vivarium 24:143.
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  8. Daniel Cerqueira Afonso (2015). Elementos Do Itinerário Mariológico Antoniano: A Mariologia "Evocativa" Dos Sermões de Antônio de Lisboa. Lumen Veritatis 8:34-48.
    Santo Antônio de Lisboa, Doutor da Igreja, é uma das mais influentes figuras da Escola Franciscana, seja pelo conhecimento doutrinário, seja pela visão renovada da teologia mística de São Francisco de Assis. Neste artigo analisaremos a visão antoniana sobre Maria, desde a sua maternidade divina até à maternidade espiritual que envolve toda a Igreja através dos séculos. /// St. Anthony of Lisbon, Doctor of the Church, is one of the most influential figures of the Franciscan School, both for his doctrinal (...)
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  9. 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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  10. 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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  11. 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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    Pre-1000 Medieval Phil
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  12. 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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  13. 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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  14. Marco Antonio Albertus & Zimara (1517). Divi Alberti Magni ... Naturalia Ac Supranaturalia Opera. Impensa Heredum O. Scoti.
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  15. 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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  16. José Jiménez Aleixandre (2012). La nozione di “movimento ecclesiale”. Lumen Veritatis 5:92-110.
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  17. José Jiménez Aleixandre (2009). Como regular a presença dos religiosos nos movimentos. Lumen Veritatis 2:29-42.
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  18. Lela Alexidze (2015). Porphyry’s Definitions of Death and Their Interpretation in Georgian and Byzantine Tradition. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 18 (1):48-73.
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  19. Guy-H. Allard (1989). Johannis Wyclif, "Summa Insolubilium". [REVIEW] Dialogue 28 (3):510.
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  20. Prudence Allen (1991). A History of Women Philosophers, Volume II. Review of Metaphysics 44 (3):660-662.
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  21. Felix Alluntis (1953). The Nature of Law by Thomas E. Davitt, S. J. Franciscan Studies 13 (1):67-70.
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  22. Fabrizio Amerini (2010). Later Medieval Perspectives on Intentionality. An Introduction. Quaestio 10 (1):3-23.
    Historians of medieval philosophy have always paid attention to the topic of intentionality. This is not surprising. For medieval authors, the analysis of the metaphysics and the mechanisms of human cognition became over time one of the most important instruments for approaching a bundle of basic philosophical and theological questions, such as the nature of universals, the mind-world relation, the explanation of divine knowledge, and the like. For this and other reasons, theories of cognition have been a crucial theme for (...)
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  23. Christine Ames (2011). The Scourge and the Cross, Ascetic Mentalities of the Later Middle Ages. [REVIEW] The Medieval Review 11.
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  24. Frederic Amory (1995). Medieval Scandinavia: From Conversion to Reformation, Circa 800–1500. [REVIEW] Speculum 70 (2):420-423.
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  25. H. Anzulewicz (1996). Marginalie zu « Iorach ». Bulletin de Philosophie Medievale 38:115-118.
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  26. Aristoteles (1998). Peri Idheoon / Über Ideen – Beweise der Akademiker. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 3:121-143.
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  27. Andrew Arlig (2015). Book Review: Abelard in Four Dimensions: A Twelfth-Century Philosopher in His Context and Ours, Written by John Marenbon. [REVIEW] Vivarium 53 (1):114-116.
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  28. R. Arnou (1949). Theologia Naturalis. Revista Portuguesa de Filosofia 5 (1):115-115.
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  29. 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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  30. 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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  31. Albert Ascoli (1999). The Ethics of Nature in the Middle Ages: On Boccaccio's Poetaphysics. [REVIEW] The Medieval Review 6.
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  32. 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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  33. E. J. Ashworth (1976). I Promise You a Hoyse. Vivarium 14 (1):62-79.
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  34. E. Jennifer Ashworth (2015). Richard Billingham and the Oxford Obligationes_ Texts: Restrictions on _positio. Vivarium 53 (2-4):372-390.
    _ Source: _Volume 53, Issue 2-4, pp 372 - 390 This paper investigates a series of Oxford _Obligationes_ texts, all of which can be associated with Richard Billingham. My study is based on eleven of the surviving manuscripts and two early printed texts. I focus on one aspect of their discussion, namely the rule for granting the initial _positum_ of an obligational disputation of the type called _positio_, and the six restrictions that could be placed on that rule. I explain (...)
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  35. Lorraine Attreed (2012). Law and Sovereignty in the Middle Ages and the Renaissance. [REVIEW] The Medieval Review 2.
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  36. W. Ault (1974). English Local Administration In The Middle Ages. [REVIEW] Speculum 49 (3):567-567.
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  37. Abd Al-Rahman Avicenna & Badawi (1954). Uyun Al-Hikmah. Al-Ma Had Al- Ilmi Al-Faransi Lil-Athar Al-Sharqiyah.
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  38. Louis Avicenna & Massignon (1954). Ba D Mabahith. Al-Ma Had Al- Ilmi Al-Faransi Lil-Athar Al-Sharqiyah.
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  39. H. Z. B. (1975). Essays in Honour of Anton Charles Pegis. Review of Metaphysics 29 (2):352-353.
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  40. J. B. (1970). Medieval Thought. Review of Metaphysics 24 (2):338-338.
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  41. 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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  42. Allan Bäck (2015). How the Fallacy of Accident Got Its Name. Vivarium 53 (2-4):142-169.
    _ Source: _Volume 53, Issue 2-4, pp 142 - 169 I offer an explanation of why the fallacy of “accident” is so called. By ‘accident’ here, Aristotle does not mean accidental predication but being _per accidens_. Understood in this way, the fallacy of accident can be analyzed in terms of the rules that Aristotle gives for being _per accidens_. The fallacy of accident lost the original justification for its name in the late Greek period. It became associated with accidental predication (...)
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  43. David Baier (1944). De Praesentia Reali et Transsubstantiatione Eucharistica in Traditions Africana post Augustinum by George Mosquera, O. F. M. [REVIEW] Franciscan Studies 4 (3):302-303.
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  44. P. Bakker & D. Dekker (2000). Antoine Andrée ou Jean le Chanoine? Bulletin de Philosophie Medievale 42:101-131.
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  45. 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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  46. 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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  47. 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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  48. Paul J. J. M. Bakker (2015). 6. The Anonymous Liber de Anima Ascribed to Nicholas Bonet. Bulletin de Philosophie Medievale 56:201-219.
    : This contribution offers a detailed presentation of an anonymous book on the soul ascribed to the fourteenth-century Franciscan philosopher and theologian Nicholas Bonet. The work is conserved in two manuscripts of the National Library of the Czech Republic in Prague. In both manuscripts the work is almost certainly incomplete. It has a strong focus on the vegetative and sensitive operations of the human soul and on phenomena such as light and colour. Keywords: Fourteenth-century philosophy, Nicholas Bonet, philosophical manuscripts, philosophical (...)
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  49. Paul J. J. M. Bakker & Femke J. Kok (2015). 9. Secundum Intentionem Doctoris Subtilis: The Commentaries on Porphyry’s Isagoge and Aristotle’s De Anima by Walter of Wervia. Bulletin de Philosophie Medievale 56:263-279.
    This contribution offers a detailed presentation of the commentaries on Porphyry’s Isagoge and Aristotle’s De anima by Walter of Wervia. Walter wrote his commentaries between 1445 and 1472 at the University of Paris. Both works bear witness to the influence of John Duns Scotus and Scotism on Parisian Masters of Arts.
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  50. 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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