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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? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
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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 (2006). " Transcendence" in the Middle Ages: The Ulterior and the Mutual. Recherches de Theologie Et Philosophie Medievales 73 (2):291-310.
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  7. Jan A. Aertsen (2004). Paragraph Four The Concept of" Transcendens" in the Middle Ages: What is Beyond and What is Common. In Carlos G. Steel, Gerd van Riel, Caroline Macé & Leen van Campe (eds.), Platonic Ideas and Concept Formation in Ancient and Medieval Thought. Leuven University Press 32--133.
  8. Jan A. Aertsen (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.
  9. Jan A. Aertsen (1992). Ontology and Henology in Medieval Philosophy. In Egbert P. Bos & P. A. Meijer (eds.), On Proclus and His Influence in Medieval Philosophy. E.J. Brill 120--140.
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  10. Lilli Alanen (1985). Descartes, Duns Scotus and Ockham on Omnipotence and Possibility. Franciscan Studies 45 (1):157-188.
  11. James S. Albertson (1953). The Esse of Accidents According to St. Thomas. Modern Schoolman 30 (4):265-278.
  12. Guido Alliney (2000). Per velamina veritatis: un'indagine sul ruolo degli enunciati metaforici nel discorso filosofico di Tommaso d'Aquino. [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 5 (1):97-97.
    A long philosophical tradition has regarded the use of metaphorical utterances as a stylistic figuration without any cognitive aspect. Metaphors are categorial mistakes diverting the ordinary usage of concepts, and therefore are in logical opposition to standard meaning. However, a metaphor can be regarded not only as a vague linguistic enunciation, but also as a significant process of thought. In other words, metaphor is a figure of the mind, a necessary way of thinking, because the language-world relation is not bijective. (...)
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  13. Jean-Pascal Anfray (2014). Partes extra partes. Étendue et impénétrabilité dans la correspondance entre Descartes et More. Les Etudes Philosophiques 1.
    The relation between extension and impenetrability is a major issue in the Descartes-More correspondence, which implies an analysis of the concept of extension. The mereological structure partes extra partes is a crucial element here. Both philosophers hold two opposed views of this mereological structure. I try to show that these two views can be traced back to scholastic discussions on quantity’s relation to extension. This background provides a vantage point, which enables to propose a new construal of the argumentative exchange (...)
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  14. Andrew Arlig (2012). Peter Abelard on Material Constitution. Archiv für Geschichte der Philosophie 94 (2):119-146.
  15. Benedict M. Ashley (1996). Albertus Magnus on Aristotle's Metaphysics, Bk. I, Tr. 1. American Catholic Philosophical Quarterly 70 (1):137-155.
  16. Robert B. Ashmore (1976). On Confusing Aquinas with Kant. Modern Schoolman 53 (3):277-281.
  17. E. J. Ashworth (1992). Analogical Concepts: The Fourteenth-Century Background to Cajetan. Dialogue 31 (03):399-.
  18. Madeea Axinciuc (2003). The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed. Chôra 1:173-185.
  19. 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.
  20. Steven Baldner (1988). Nature and Motion in the Middle Ages. New Scholasticism 62 (4):479-483.
  21. Elena Băltuţă (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. 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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  22. J. D. Bastable (1958). The Metaphysics of St. Thomas Aquinas. Philosophical Studies 8:233-235.
  23. 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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  24. John Beierle (1984). A Truth-Functional Non-Modal Interpretation of Ockham's Theory of Consequences. Franciscan Studies 44 (1):71-80.
  25. 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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  26. Morton W. Bloomfield (1957). Some Reflections on the Medieval Idea of Perfection. Franciscan Studies 17 (2-3):213-237.
  27. Philotheus Boehner (1951). Does Ockham Know of Material Implication? Franciscan Studies 11 (3-4):203-230.
  28. Philotheus Boehner (1946). Ockham's Theory of Signification. Franciscan Studies 6 (2):143-170.
  29. Philotheus Boehner (1946). Scotus' Teachings According to Ockham: I. On the Univocity of Being. Franciscan Studies 6 (1):100-107.
  30. Ivan Boh (1988). Introduction to the Principle of Individuation in the Early Middle Ages. New Scholasticism 62 (2):243-245.
  31. Joseph P. Boland (1931). Saint Augustine, His Philosophy. Modern Schoolman 9 (1):17-17.
  32. John Boler (2004). The Metaphysical Thought of Thomas Aquinas. International Studies in Philosophy 36 (1):365-366.
  33. John Boler (1994). Accidents in Ockham's Ontological Project. Franciscan Studies 54 (1):79-97.
  34. John Boler (1988). Introduction to the Problem of Individuation in the Early Middle Ages. International Studies in Philosophy 20 (1):81-82.
  35. Saint Bonaventure & Oleg Bychkov (2008). Bonaventure Commentary on the Sentences [of Peter Lombard]: Prologue. Franciscan Studies 66 (1):75-83.
  36. C. L. Bonnet (1944). "Essays in Thomism," Ed. Robert E. Brennan, O.P. Modern Schoolman 21 (3):186-187.
  37. Christian L. Bonnet (1944). Note on the Thomistic Interpretation of Complex Individual Bodies. Modern Schoolman 21 (2):101-107.
  38. E. P. Bos (2013). Preface. Vivarium 51 (1-4):1-1.
  39. E. P. Bos (1995). A Scotistic Discussion of “Deus Est” as a Propositio Per Se Nota. Vivarium 33 (2):197-234.
  40. E. P. Bos (1995). A Scotistic Discussion of «Deus Est» as a Propositio Per Se Nota – Edition with an Introduction. Vivarium 33 (2):197-234.
  41. Richard Bosley (1985). What Revision of Realism Could Meet Ockham's Critique? Franciscan Studies 45 (1):111-117.
  42. 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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  43. Vernon J. Bourke (2012). The Tractatus de Succesivis, Attributed to William Ockham. Modern Schoolman 22 (2):113-114.
  44. Vernon J. Bourke (2011). Boethius's. Modern Schoolman 68 (4):345-346.
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  45. Vernon J. Bourke (1991). Boethius's "In Ciceronis Topica." Translated with Notes and an Introduction by Eleonore Stump. Modern Schoolman 68 (4):345-346.
  46. Vernon J. Bourke (1988). Averroes and the Metaphysics of Causation. By Barry S. Kogan. Modern Schoolman 65 (4):285-286.
  47. Vernon J. Bourke (1967). "St. Augustine and Being: A Metaphysical Essay," by James F. Anderson. Modern Schoolman 44 (4):384-384.
  48. Vernon J. Bourke (1947). The Formal Distinction of Duns Scotus. Modern Schoolman 24 (2):120-121.
  49. Vernon J. Bourke (1947). The Transcendentals and Their Function in The Metaphysics of Duns Scotus. Modern Schoolman 25 (1):85-87.
  50. Vernon J. Bourke (1940). A Companion to the Summa. Thought: A Journal of Philosophy 15 (3):548-550.
1 — 50 / 289