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  1. Marilyn McCord Adams (2012). Evil as Nothing. Modern Schoolman 89 (3-4):131-145.
    Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...)
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  2. Marilyn McCord Adams (2010). Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. [REVIEW] OUP Oxford.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Thirteenth and fourteenth century Christian Aristotelians thought the answer had to be "transubstantiation." -/- Acclaimed philosopher, Marilyn McCord Adams, investigates these later medieval theories of the Eucharist, concentrating on the writings of Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham, with some reference to Peter Lombard, Hugh of St. Victor, (...)
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  3. Marilyn McCord Adams (1998). Ockham on Final Causality: Muddying the Waters. Franciscan Studies 56 (1):1-46.
  4. Marilyn McCord Adams (1979). Was Ockham a Humean About Efficient Causality? Franciscan Studies 39 (1):5-48.
  5. Jan Aertsen (2012). Medieval Philosophy as Transcendental Thought: From Philip the Chancellor (Ca. 1225) to Francisco Suarez. Brill.
    This book provides for the first time a complete history of the doctrine of the transcendentals and shows its importance for the understanding of philosophy in the Middle Ages.
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  6. Jan A. Aertsen (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.
  7. Lilli Alanen (1985). Descartes, Duns Scotus and Ockham on Omnipotence and Possibility. Franciscan Studies 45 (1):157-188.
  8. James S. Albertson (1953). The Esse of Accidents According to St. Thomas. Modern Schoolman 30 (4):265-278.
  9. Andrew Arlig (2012). Peter Abelard on Material Constitution. Archiv für Geschichte der Philosophie 94 (2):119-146.
  10. Benedict M. Ashley (1996). Albertus Magnus on Aristotle's Metaphysics, Bk. I, Tr. 1. American Catholic Philosophical Quarterly 70 (1):137-155.
  11. Robert B. Ashmore (1976). On Confusing Aquinas with Kant. Modern Schoolman 53 (3):277-281.
  12. Madeea Axinciuc (2003). The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed. Chôra 1:173-185.
  13. Paul J. J. M. Bakker (2012). Nicholas of Amsterdam on Accidental Being: A Study and Edition of Two Questions From His Commentary on the Metaphysics. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):131-180.
  14. Elena Băltuţă (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:315-332.
  15. J. D. Bastable (1958). The Metaphysics of St. Thomas Aquinas. Philosophical Studies 8:233-235.
  16. Alexander Baumgarten & Joëlle Masson (2011). Manifestative et laudative. Réalisme et transcendantalisme dans la question des noms divins chez Thomas d'Aquin, Somme théologique, Ia, q. 13. [REVIEW] Chôra 7:283-298.
    Dans le plan de la première partie de la Somme Théologique de Thomas d’Aquin, les questions 12 et 13, dédiées aux noms divins, occupent une place privilégiée et confèrent une perspective inédite au discours théologique grâce à leur double fonction. D’une part, leur fonction est normale dans l’ordre du discours : après avoir établi les principaux attributs de Dieu, dont on a justement affirmé dans la 2e question qu’il est, les deux questions fixent les limites dans lesquelles il peut être (...)
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  17. John Beierle (1984). A Truth-Functional Non-Modal Interpretation of Ockham's Theory of Consequences. Franciscan Studies 44 (1):71-80.
  18. Camille Bérubé (1953). La connaissance intellectuelle du singulier matériel chez Duns Scot: Chapitre II Métaphysique et Expérience. Franciscan Studies 13 (4):27-58.
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  19. Morton W. Bloomfield (1957). Some Reflections on the Medieval Idea of Perfection. Franciscan Studies 17 (2-3):213-237.
  20. Philotheus Boehner (1964). Scotus' Teachings According to Ockham: I. On the Univocity of Being. Franciscan Studies 6 (1):100-107.
  21. Philotheus Boehner (1951). Does Ockham Know of Material Implication? Franciscan Studies 11 (3-4):203-230.
  22. Philotheus Boehner (1946). Ockham's Theory of Signification. Franciscan Studies 6 (2):143-170.
  23. Joseph P. Boland (1931). Saint Augustine, His Philosophy. Modern Schoolman 9 (1):17-17.
  24. John Boler (2004). The Metaphysical Thought of Thomas Aquinas. International Studies in Philosophy 36 (1):365-366.
  25. John Boler (1994). Accidents in Ockham's Ontological Project. Franciscan Studies 54 (1):79-97.
  26. Saint Bonaventure & Oleg Bychkov (2008). Bonaventure Commentary on the Sentences [of Peter Lombard]: Prologue. Franciscan Studies 66 (1):75-83.
  27. C. L. Bonnet (1944). "Essays in Thomism," Ed. Robert E. Brennan, O.P. Modern Schoolman 21 (3):186-187.
  28. Christian L. Bonnet (1944). Note on the Thomistic Interpretation of Complex Individual Bodies. Modern Schoolman 21 (2):101-107.
  29. Richard Bosley (1985). What Revision of Realism Could Meet Ockham's Critique? Franciscan Studies 45 (1):111-117.
  30. Alain Boureau (2013). Bonaventure, commentateur de l'Apocalypse Pour une nouvelle attribution de Vox Domini. Franciscan Studies 70 (1):139-181.
    Je propose ici une hypothèse radicale, mais fragile: le commentaire sur l’Apocalypse désigné par son incipit Vox Domini, qui a été édité1 dans les Opera omnia de Thomas d’Aquin, avant d’être rejeté du corpus authentique, serait l’œuvre de Bonaventure. Je ne peux présenter aucune preuve absolue, mais un ensemble de probabilités ou de convergences. L’enjeu est de taille pour trois raisons: cette œuvre longue (environ 200.000 mots) a forcément occupé longuement Bonaventure et l’histoire de sa carrière doit être revue. Ensuite, (...)
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  31. Vernon J. Bourke (2012). The Tractatus de Succesivis, Attributed to William Ockham. Modern Schoolman 22 (2):113-114.
  32. Vernon J. Bourke (2011). Boethius's. Modern Schoolman 68 (4):345-346.
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  33. Vernon J. Bourke (1991). Boethius's "In Ciceronis Topica." Translated with Notes and an Introduction by Eleonore Stump. Modern Schoolman 68 (4):345-346.
  34. Vernon J. Bourke (1988). Averroes and the Metaphysics of Causation. By Barry S. Kogan. Modern Schoolman 65 (4):285-286.
  35. Vernon J. Bourke (1967). "St. Augustine and Being: A Metaphysical Essay," by James F. Anderson. Modern Schoolman 44 (4):384-384.
  36. Vernon J. Bourke (1947). The Formal Distinction of Duns Scotus. Modern Schoolman 24 (2):120-121.
  37. Vernon J. Bourke (1947). The Transcendentals and Their Function in The Metaphysics of Duns Scotus. Modern Schoolman 25 (1):85-87.
  38. Ignatius Brady (1946). Augustine's Quest of Wisdom (Review). Franciscan Studies 6 (2):238-240.
  39. Susan Brower-Toland (2002). Instantaneous Change and the Physics of Sanctification: &Quot;quasi-Aristotelianism" in Henry of Ghent's. Journal of the History of Philosophy 40 (1).
    In Quodlibet XV q.13, Henry of Ghent considers whether the Virgin Mary was immaculately conceived. He argues that she was not, but rather possessed sin only at the first instant of her existence. Because Henry’s defense of this position involves an elaborate discussion of motion and mutation, his discussion marks an important contribution to medieval discussions of Aristotelian natural philosophy. In fact, a number of scholars have identified Henry’s discussion as the source of an unusual fourteenth-century theory of change referred (...)
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  40. Christopher M. Brown (2001). Aquinas on the Individuation of Non-Living Substances. Proceedings of the American Catholic Philosophical Association 75:237-254.
    One important part of Aquinas’s theory of the nature of corruptible corporeal substances is his account of the individuation of such entities. In this paper, I examine an aspect of Aquinas’s account of individuation that has not received as much attention as some others, namely, how Aquinas applies his account of individuation specifically to cases involving non-living corporeal substances. I first offer an interpretation of a key passage in Aquinas’s corpus where he explains his theory of individuation. Second, I examine (...)
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  41. Gregory Brown (1986). Dualism and Substance as Substratum in Descartes and Bonaventure. Modern Schoolman 63 (2):119-132.
  42. Stephen F. Brown (1967). Sources for Ockham's Prologue to the Sentences — II. Franciscan Studies 27 (1):39-107.
  43. Burrell (1994). Creation and 'Actualism': The Dialectical Dimension of Philosophical Theology. Medieval Philosophy & Theology 4:25-41.
  44. Bernardo Cantens (2000). The Interdependency Between Aquinas's Doctrine of Creation and His Metaphysical Principle of the Limitation of Act by Potency. Proceedings of the American Catholic Philosophical Association 74:121-140.
  45. Gerard Casey, Immateriality and Intentionality.
    One cannot go far in the reading of St Thomas Aquinas and other medieval writers without coming across a multiplicity of usages of the Latin term for ‘being’ or ‘to be’, esse, such as esse intentionale, esse intelligibile, esse naturale, esse sensibile and so on.3 It is not always easy to appreciate the distinctions which these terms are intended to mark and if one is inclined to scepticism one might indeed suspect that these are distinctions without a difference. However, such (...)
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  46. Charles Cassini (2013). Some Later Medieval Theories on the Eucharist: Thomas Aquinas, Giles of Rome, Duns Scotus, and William Ockham. By Marilyn McCord Adams. Pp. 318, NY, Oxford University Press, 2011, $43.00. [REVIEW] Heythrop Journal 54 (3):461-462.
  47. Marc Champagne (2008-09). What Anchors Semiosis: How Descartes Changed the Subject. RS/SI (Recherches Sémiotiques / Semiotic Inquiry) 28 (3-1):183–197.
    The goal of this article is twofold. First, it revises the historiographic partition proposed by John Deely in Four Ages of Understanding (2001) by arguing that the moment marking the beginning of philosophical Modernity has been vividly recorded in Descartes’ Meditations on First Philosophy with the experiment with the wax. Second, an upshot of this historical study is that it helps make sense of Deely’s somewhat iconoclastic use of the words “subject” and “subjectivity” to designate mind-independent worldly things. The hope (...)
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  48. Soo Meng Jude Chua (2000). Reginald Garrigou-Lagrange, OP, on Aristotle, Thomas Aquinas and the Doctrine of Limitation of Act by Potency. Modern Schoolman 78 (1):71-87.
  49. David W. Clark (1978). Ockham on Human and Divine Freedom. Franciscan Studies 38 (1):122-160.
  50. Richard Colledge (2008). On Ex(s)Istere. Proceedings of the American Catholic Philosophical Association 82:263-274.
    This paper looks to revive and advance dialogue surrounding John Nijenhuis’s case against ‘existence language’ as a rendering of Aquinas’s esse. Nijenhuis presented both a semantic/grammatical case for abandoning this practice as well as a more systematic argument based on his reading of Thomist metaphysics. On one hand, I affirm the important distinction between being and existence and lend qualified support to his interpretation of the quantitiative/qualitative correlation between esse and essentia in Aquinas’s texts. On the other hand, I take (...)
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