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  1. (2010). Thomas Wylton: On the Intellectual Soul. OUP/British Academy.
    Thomas Wylton's Quaestio de anima intellectiva is one of the most significant medieval treatments of the intellectual soul. This edition of the Latin text is accompanied by an en face English translation by Gail Trimble. The detailed introduction guides the reader through the intricacies of the transmission of the text as well as its philosophical contents. -/- Wylton's Quaestio presents a strong and controversial defence of Averroes' interpretation of Aristotelian psychology. In his comparison of Averroes' view with the Catholic doctrine (...)
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  2. Marilyn McCord Adams (2001). Ockham on the Soul. Proceedings of the American Catholic Philosophical Association 75:43-77.
    In this paper, I argue that Ockham’s seemingly pessimistic epistemological assessments of what we can know about the human soul and its relation to the body reflect a sound appreciation of what is involved in the theoretical development of philosophy and natural science. In order to make my argument, I first undermine the idea that demonstration was a norm that scholastic disputation regularly expected to achieve; and second, I examine Ockham’s treatment of three major topics in psychology (thus illustrating how (...)
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  3. Marilyn McCord Adams (1976). Ockham on Identity and Distinction. Franciscan Studies 36 (1):5-74.
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  4. Marilyn McCord Adams & O. F. M. Wolter (1993). Memory and Intuition: A Focal Debate in Fourteenth Century Cognitive Psychology. Franciscan Studies 53 (1):175-192.
  5. Peter Adamson (2000). Two Early Arabic Doxographies on the Soul. The Modern Schoolman 77 (2):105-125.
  6. Han Thomas Adriaenssen (2011). Peter John Olivi on Perceptual Representation. Vivarium 49 (4):324-352.
    Abstract This paper studies Olivi's account of perceptual representation. It addresses two main questions: (1) how do perceptual representations originate? and (2) how do they represent their objects? Regarding (1), it is well known that Olivi emphasizes the activity of the soul in the production of perceptual representations. Yet it is sometimes argued that he overstresses the activity of the soul in a way that yields a philosophically problematic result. I argue that Olivi was well aware of the problem that (...)
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  7. Erik Åkerlund (2009). Suárez on Forms, Universals and Understanding. Studia Neoaristotelica 6 (2):159-182.
    Suarezii de formis, universalibus, notitia intellectiva sententiaSententia Suarezii circa quaestionem famosam de statu universalium variissimis modis ab diversis interpretibus exponi solet. In disertatio quidem proposita res paulo aliter pertractatur, a Suarezii metaphysica doctrina de formis substantialibus et de cognitione intellectiva ac sctientia exeundo. Quae Suarezii doctrinae diligenti analysi subiciuntur earumque conexio consideratur. Respectu quaestione supradicta, scil. quaenam fuit vera Suarezii de statu universalium sententia, arguitur, Suarezium nominalismum moderatum professum esse, quae conclusio suadetur ex doctrinis suis de formis substantialibus et de (...)
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  8. Rudolph Allers (1952). St. Augustine's Doctrine on Illumination. Franciscan Studies 12 (1):27-46.
  9. Fabrizio Amerini (2009). William of Ockham and Mental Synonymy. The Case of Nugation. Franciscan Studies 67 (1):375-403.
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  10. Roger Ariew (1977). Did Ockham Use His Razor? Franciscan Studies 37 (1):5-17.
  11. Ann W. Astell (2009). A Discerning Smell: Olfaction Among the Senses in St. Bonaventure's Long Life of St. Francis. Franciscan Studies 67 (1):91-131.
  12. Allan Bäck (1981). Existential Import in Anselm's Ontological Argument. Franciscan Studies 41 (1):97-109.
  13. Elena Baltuta (2013). Aquinas on Intellectual Cognition: The Case of Intelligible Species. Philosophia 41 (3):589-602.
    The paper argues in favour of a direct realist reading of Aquinas’s theory of intelligible species, in opposition to the recent representationalist challenges. In order to secure the direct realist reading, the paper follows three steps: a short description of Aquinas’s process of cognition, a survey of the direct realist arguments and the analysis of the representationalist interpretation. The final step consists of investigating the representationalist reading as it is suggested by two scholars, Claude Panaccio in Aquinas on Intellectual Representation (...)
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  14. Elena Băltuţă (2011). Remarks on Thomas Aquinas's Philosophy of Mind. 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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  15. W. Barden (1952). Aristotle's De Anima in the Version of William of Moerbeke and the Commentary of St. Thomas Aquinas. Philosophical Studies 2:115-116.
  16. Michel R. Barnes (1994). The Polemical Context and Content of Gregory of Nyssa's Psychology. Medieval Philosophy and Theology 4:1-24.
  17. Patrick J. Bearsley (1974). Aquinas and Wittgenstein on the Grounds of Certainty. The Modern Schoolman 51 (4):301-334.
  18. Hugh J. Bihler (1952). The Role of the "Sensus Communis" in the Psychology of St. Thomas Aquinas. The Modern Schoolman 29 (3):258-261.
  19. Deborah L. Black (1995). Aquinas on Mind (Review). Journal of the History of Philosophy 33 (2):338-341.
  20. Richard J. Blackwell (1977). "Theories of Vision From AI-Kindi to Kepler," by David C. Lindberg. The Modern Schoolman 55 (1):113-113.
  21. Philotheus Boehner (1958). A Medieval Theory of Supposition. Franciscan Studies 18 (3-4):240-289.
  22. John Boler (1990). The Moral Psychology of Duns Scotus: Some Preliminary Questions. Franciscan Studies 50 (1):31-56.
  23. John Boler (1976). Ockham on Evident Cognition. Franciscan Studies 36 (1):85-98.
  24. Bernardino M. Bonansea (1957). Knowledge of the Extramental World in the System of Tommaso Campanella. Franciscan Studies 17 (2-3):188-212.
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  25. Vernon J. Bourke (1969). Quaestiones de Anima. By St. Thomas Aquinas. Latin Text with Introd. And Notes. Ed. James H. Robb. The Modern Schoolman 47 (1):110-110.
  26. Vernon J. Bourke (1947). The Trinity and Unicity of the Intellect of St. Thomas Aquinas. The Modern Schoolman 24 (2):120-120.
  27. Leonard J. Bowman (1977). Bonaventure's "Contuition" and Heidegger's "Thinking": Some Parallels. Franciscan Studies 37 (1):18-31.
  28. Susan Brower-Toland (2012). &Quot;medieval Approaches to Consciousness: Ockham and Chatton&Quot;. Philosophers' Imprint 12 (17):1-29.
    My aim in this paper is to advance our understanding of medieval approaches to consciousness by focusing on a particular but, as it seems to me, representative medieval debate. The debate in question is between William Ockham and Walter Chatton over the existence of what these two thinkers refer to as “reflexive intellective intuitive cognition”. Although framed in the technical terminology of late-medieval cognitive psychology, the basic question at issue between them is this: Does the mind (or “intellect”) cognize its (...)
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  29. Stephen F. Brown (1994). Peter of Candia on Believing and Knowing. Franciscan Studies 54 (1):251-261.
  30. Adam Burley (1997). Questions on the De Anima of Aristotle. E.J. Brill.
    This text of Oxford 'Questions' on Aristotle's De Anima, assembled before 1306, conveys a number of philosophical positions for which modern scholars often ...
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  31. Francis J. Catania (1987). Questions on the Soul. By Thomas Aquinas. The Modern Schoolman 64 (4):301-303.
  32. Laurent Cesalli & Nadja Germann (2008). Signification and Truth Epistemology at the Crossroads of Semantics and Ontology in Augustine's Early Philosophical Writings. Vivarium 46 (2):123-154.
    This article is about the conception of truth and signification in Augustine's early philosophical writings. In the first, semantic-linguistic part, the gradual shift of Augustine's position towards the Academics is treated closely. It reveals that Augustine develops a notion of sign which, by integrating elements of Stoic epistemology, is suited to function as a transmitter of true knowledge through linguistic expressions. In the second part, both the ontological structure of signified (sensible) things and Augustine's solution to the apparent tautologies of (...)
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  33. Arkadiusz Chrudzimski (2013). Brentano and Aristotle on the Ontology of Intentionality. In Fisette Denis & Fréchette Guillaume (eds.), Themes from Brentano. Rodopi.
    It is often claimed that Brentano’s rediscovery of intentionality has been strongly influenced by Aristotle. Brentano himself stressed repeatedly his affinity to Aristotle and this self-interpretation was by no means restricted to the theory of intentionality. In fact, Brentano seemed to believe that almost all of what he had discovered during his most influential years (1874–1895) has its more or less remote roots in the philosophy of Aristotle. Yet if we carefully compare the picture of intentionality that is to be (...)
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  34. Ian Clausen (2011). Lydia Schumacher. Divine Illumination: The History and Future of Augustine's Theory of Knowledge. Augustinian Studies 42 (2):302-306.
  35. Alessandro D. Conti (2013). Semantic and Ontological Aspects of Wyclif's Theory of Supposition. Vivarium 51 (1-4):304-326.
  36. Patrick Corrigan (1984). St. Augustine's Theory of Knowledge. Review of Metaphysics 37 (3):616-618.
  37. Therese Scarpelli Cory (2012). Diachronically Unified Consciousness in Augustine and Aquinas. Vivarium 2012 (3):354-81.
    Medieval accounts of diachronically unifed consciousness have been overlooked by contemporary readers, because medieval thinkers have a unique and unexpected way of setting up the problem. This paper examines the approach to diachronically unified consciousness that is found in Augustine’s and Aquinas’s treatments of memory. For Augustine, although the mind is “distended” by time, it remains resilient, stretching across disparate moments to unify past, present, and future in a single personal present. Despite deceptively different phrasing, Aquinas develops a remarkably similar (...)
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  38. Gregory Coulter (1990). Aquinas On the Identity of Mind and Substantial Form. Proceedings of the American Catholic Philosophical Association 64:161-179.
  39. Mary Beth Ingham Csj (2008). Self-Mastery and Rational Freedom: Duns Scotus's Contribution to the Usus Pauper Debate. Franciscan Studies 66 (1):337-369.
  40. Sander W. de Boer & Paul J. J. M. Bakker (2012). Is John Buridan the Author of the Anonymous Traité de l'Âme Edited by Benoît Patar? Bulletin de Philosophie Médiévale 53:283 - 332.
  41. Daniel D. De Haan (2010). Linguistic Apprehension as Incidental Sensation in Thomas Aquinas. Proceedings of the American Catholic Philosophical Association 84:179-196.
    In this paper I will delineate the psychological operations and faculties required for linguistic apprehension within a Thomistic psychology. This will require first identifying the proper object of linguistic apprehension, which will then allow me to specify the distinct operations and faculties necessary for linguistic apprehension. I will argue that the semantic value of any linguistic term is a type of incidental sensible and that its cognitive apprehension is a type of incidental sensation. Hence, the faculties necessary for the apprehension (...)
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  42. Catherine Jack Deavel (2009). Thomas Aquinas and Knowledge of Material Objects. Proceedings of the American Catholic Philosophical Association 83:269-278.
    I will defend a principle at work in Thomas Aquinas’s argument that the human intellect must be immaterial in order to know material things in SummaTheologica, Ia, q.75, a.2. Thomas relies on the position that whatever knows certain things would be impeded in this knowledge if it contained in itself thesesame things. Thus, if humans can, in principle, know all material things, then the intellect cannot be material. The position that a material intellect would be limited in knowledge of material (...)
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  43. Jason Eberl (2005). Pomponazzi and Aquinas on the Intellective Soul. The Modern Schoolman 83 (1):65-77.
  44. Sandra Edwards (1985). The Realism of Aquinas. New Scholasticism 59 (1):79-101.
  45. Anja Eisenbeiss (2012). Distant Knowledge : Images of Learned Discourse in Saint Augustine's City of God. In Anja Eisenbeiss & Lieselotte E. Saurma-Jeltsch (eds.), Images of Otherness in Medieval and Early Modern Times: Exclusion, Inclusion and Assimilation. Deutscher Kunstverlag.
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  46. Andrea Fiamma (forthcoming). De mystica circulorum. In D. Bertini & G.Salmieri & P. Trianni, <La Trinità>, Edizioni Nuova cultura, Roma 2014.
    Il contributo si concentra sull'aenigma del gioco della palla, presentato da Cusano come un'esperienza mistica che si sviluppa nell'arco dell'esistenza vissuta. Nel De ludo globi, difatti, il moto dell'anima verso la conoscenza di Dio è paragonato al movimento della palla, che nel gioco viene lanciata da mano umana verso il centro del cerchio. Ugualmente nell'uomo l'intelligenza si muove tanto più la palla-anima diviene rotonda, ossia, tanto più viene levigata e così purificata dalle sue imperfezioni: in tal modo essa può correre (...)
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  47. Andrea Fiamma (2010). La ricerca cusaniana dell'infinito nel De visione Dei. In C. Catà, A caccia dell'Infinito. L'Umano e la ricerca del divino nell'opera di Nicola Cusano, Aracne, Roma 2010, p. 129–166.
    Nel saggio proposto lo sforzo principale è quello di estrapolare dal De visione Dei un possibile portato teoretico nel quale possa emergere la modernità del Cusano in merito alla teoria della conoscenza. In particolare, benché l'analisi resti prevalentemente nel solco scavato dalla tradizione della filosofia negativa, la ricerca riconosce la venatione Sapientiae (o, appunto, ricerca dell'Infinito) quale cammino di visione-ascesi-distacco. Tale particolare formulazione nasce dal tentativo di descrivere appieno la visione Dei senza evadere la ricchezza di significati che essa assume (...)
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  48. Charles N. Foshee (1967). St. Bonaventure and the Augustinian Concept of Mens. Franciscan Studies 27 (1):163-175.
  49. M. Frances (1953). Examination of Conscience According to Saint Bonaventure (Review). Franciscan Studies 13 (2-3):225-225.
  50. Ralph B. Gehring (1956). The Knowledge of Material Essences According to St. Thomas Aquinas. The Modern Schoolman 33 (3):153-181.
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