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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.
  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. 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. 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. 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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  9. Rudolph Allers (1952). St. Augustine's Doctrine on Illumination. Franciscan Studies 12 (1):27-46.
  10. Fabrizio Amerini (2009). William of Ockham and Mental Synonymy. The Case of Nugation. Franciscan Studies 67 (1):375-403.
    In lieu of an abstract, here is a brief excerpt of the content:I. William of Ockham and Mental SynonymyIn recent years an important point of discussion among the scholars of William of Ockham has been the possibility of accounting for a reductionist interpretation of Ockham's mental language. Especially, the debate focused on the legitimacy of eliminating connotative simple terms from mental language by reducing them to their nominal definition. The distinction between absolute and connotative terms plays an important role in (...)
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  11. Roger Ariew (1977). Did Ockham Use His Razor? Franciscan Studies 37 (1):5-17.
  12. Frederick B. Artz (1980). The Mind of the Middle Ages: An Historical Survey. University of Chicago Press.
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  13. 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.
    In lieu of an abstract, here is a brief excerpt of the content:The fifth chapter of Saint Bonaventure's Long Life of Saint Francis, the Legenda maior , is a veritable blazon of the body of Francis and its senses, physical and spiritual. The first chapter in the so-called "Inner Life" – the sequence of eight chapters on the virtues of St. Francis – Chapter Five is notable for its insistent focus on sensory experience, due both to Francis's physical mortifications and (...)
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  14. Allan Bäck (1981). Existential Import in Anselm's Ontological Argument. Franciscan Studies 41 (1):97-109.
  15. 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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  16. 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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  17. 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.
  18. Michel R. Barnes (1994). The Polemical Context and Content of Gregory of Nyssa's Psychology. Medieval Philosophy and Theology 4:1-24.
  19. Patrick J. Bearsley (1974). Aquinas and Wittgenstein on the Grounds of Certainty. Modern Schoolman 51 (4):301-334.
  20. Helen Marie Beha (1961). Matthew of Aquasparta's Cognition Theory. Franciscan Studies 21 (3-4):383-465.
  21. Helen Marie Beha (1960). Matthew of Aquasparta's Theory of Cognition. Franciscan Studies 20 (3-4):161-204.
  22. Thomas Bénatouïl & Isabelle Draelants (eds.) (2011). Expertus Sum: L'Expérience Par les Sens Dans la Philosophie Naturelle Médiévale: Actes du Colloque International de Pont-à-Mousson, 5-7 Février 2009. [REVIEW] Sismel Edizioni Del Galluzzo.
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  23. Hubert Benz (2011). Neque quidquam intelligi potest esse sine esse. On the necessity of being as an epistemological principle in Meister Eckhart and Nicholas of Kues. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):142-170.
    The paper analyses the plausibility of the reasoning for the rational necessity of being. The decisive point for the question as to why for Meister Eckhart being alone is necessary, unvarying in itself and self-evident is the conviction that nothing can be thought which is distinct from being, outside of being or without being. Eckhart states this basic philosophical insight repeatedly using the how-question: How could something be knowable as being which is not and cannot be? Nicolaus Cusanus concurs with (...)
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  24. Camille Berube (1951). La Connaissance Intellectuelle du Singulier Matériel au XIIIe Siècle. Franciscan Studies 11 (3-4):157-201.
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  25. Hugh J. Bihler (1952). The Role of the "Sensus Communis" in the Psychology of St. Thomas Aquinas. Modern Schoolman 29 (3):258-261.
  26. C. N. Bittle (1964). Psychologia (review). Franciscan Studies 6 (1):129-130.
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  27. D. Black (1996). Memory, Individuals, and the Past in Averroes's Psychology. Medieval Philosophy and Theology 5 (2):161-187.
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  28. Deborah L. Black (1995). Aquinas on Mind (Review). Journal of the History of Philosophy 33 (2):338-341.
  29. Richard J. Blackwell (1977). "Theories of Vision From AI-Kindi to Kepler," by David C. Lindberg. Modern Schoolman 55 (1):113-113.
  30. Philotheus Boehner (1958). A Medieval Theory of Supposition. Franciscan Studies 18 (3-4):240-289.
  31. John Boler (1990). The Moral Psychology of Duns Scotus: Some Preliminary Questions. Franciscan Studies 50 (1):31-56.
  32. John Boler (1976). Ockham on Evident Cognition. Franciscan Studies 36 (1):85-98.
  33. Bernardino M. Bonansea (1980). The Human Mind and the Knowledge of God: Reflections on a Scholastic Controversy. Franciscan Studies 40 (1):5-17.
  34. Bernardino M. Bonansea (1957). Knowledge of the Extramental World in the System of Tommaso Campanella. Franciscan Studies 17 (2-3):188-212.
  35. Vernon J. Bourke (1969). Quaestiones de Anima. By St. Thomas Aquinas. Latin Text with Introd. And Notes. Ed. James H. Robb. Modern Schoolman 47 (1):110-110.
  36. Vernon J. Bourke (1947). The Trinity and Unicity of the Intellect of St. Thomas Aquinas. Modern Schoolman 24 (2):120-120.
  37. Leonard J. Bowman (1977). Bonaventure's "Contuition" and Heidegger's "Thinking": Some Parallels. Franciscan Studies 37 (1):18-31.
  38. Susan Brower-Toland (2012). Medieval Approaches to Consciousness: Ockham and Chatton. 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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  39. Stephen F. Brown (1994). Peter of Candia on Believing and Knowing. Franciscan Studies 54 (1):251-261.
  40. 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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  41. Charles Burnett (1991). Sound and its Perception in the Middle Ages. In Charles Burnett, Michael Fend & Penelope Gouk (eds.), The Second Sense. Warburg Institute. 43--70.
  42. Caroline Walker Bynum (2006). God and the Goddesses: Vision, Poetry, and Belief in the Middle Ages (Review). Common Knowledge 12 (3):517-518.
  43. Francis J. Catania (1987). Questions on the Soul. By Thomas Aquinas. Modern Schoolman 64 (4):301-303.
  44. 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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  45. Paul Sidney[from old catalog] Christ (1926). The Psychology of the Active Intellect of Averroes. Philadelphia.
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  46. 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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  47. David W. Clark (1978). Ockham on Human and Divine Freedom. Franciscan Studies 38 (1):122-160.
  48. Ian Clausen (2011). Lydia Schumacher. Divine Illumination: The History and Future of Augustine's Theory of Knowledge. Augustinian Studies 42 (2):302-306.
  49. Patrick J. Connolly (2015). Henry of Ghent's Argument for Divine Illumination Reconsidered. American Catholic Philosophical Quarterly 89 (1):47-68.
    In this paper I offer a new approach to Henry of Ghent's argument for divine illumination. Normally, Henry is criticized for adhering to a theory of divine illumination and failing to accept rediscovered Aristotelian approaches to cognition and epistemology. I argue that these critiques are mistaken. On my view, Henry was a proponent of Aristotelianism. But Henry discovered a tension between Aristotle's views on teleology and the nature of knowledge, on the one hand, and various components of the Christian worldview, (...)
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  50. Alessandro D. Conti (2013). Semantic and Ontological Aspects of Wyclif's Theory of Supposition. Vivarium 51 (1-4):304-326.
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