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  1. Madeea Axinciuc (2003). The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed. Chôra 1:173-185.
  2. Michael D. Bailey (2001). From Sorcery to Witchcraft: Clerical Conceptions of Magic in the Later Middle Ages. Speculum 76 (4):960-990.
  3. Steven Baldner (1988). Nature and Motion in the Middle Ages. New Scholasticism 62 (4):479-483.
  4. 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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  5. Joseph P. Boland (1931). Saint Augustine, His Philosophy. Modern Schoolman 9 (1):17-17.
  6. John Boler (1990). The Moral Psychology of Duns Scotus: Some Preliminary Questions. Franciscan Studies 50 (1):31-56.
  7. Bernardino M. Bonansea (1957). Knowledge of the Extramental World in the System of Tommaso Campanella. Franciscan Studies 17 (2-3):188-212.
  8. Bernardino M. Bonansea (1956). Campanella as Forerunner of Descartes. Franciscan Studies 16 (1-2):37-59.
  9. E. P. Bos (1979). A Note on an Unknown Manuscript Bearing Upon Marsilius of Inghen's Philosophy of Nature. Vivarium 17 (1):61-68.
  10. Ignatius Brady (1953). The Discursive Power: Sources and Doctrine of the Vis Cogitativa According to St. Thomas Aquinas By George P. Klubertanz, S. J. [REVIEW] Franciscan Studies 13 (4):133-136.
  11. Ignatius Brady (1952). An Introduction to the Philosophy of Nature Ed. By R. A. Kocourek. Franciscan Studies 12 (2):234-234.
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  12. Ignatius Brady (1950). St. Thomas Aquinas On Kingship to the King of Cyprus by Gerald B. Phelan. Franciscan Studies 10 (3):313-313.
  13. Susan Brower-Toland (2002). Instantaneous Change and the Physics of Sanctification: "Quasi-Aristotelianism" in Henry of Ghent's Quodlibet XV Q. 13. Journal of the History of Philosophy 40 (1):19-46.
    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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  14. Christopher Mark Brown (2002). Pluralism and Material Substance: Thomas Aquinas and the Problem of Material Constitution. Dissertation, Saint Louis University
    A number of contemporary philosophers argue that puzzles about material objects such as the Ship of Theseus show that our common-sense intuitions about compound material objects are logically incompatible with one another. This "problem of material constitution" thus suggests that common sense and logic are at odds where the nature of material objects is concerned. Most contemporary philosophers solve the PMC by defending the denial of a common-sense intuition about material objects, although there is no consensus on just which intuition (...)
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  15. 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.
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  16. J. A. Burrow (1986). The Ages of Man a Study in Medieval Writing and Thought. Monograph Collection (Matt - Pseudo).
  17. E. M. Buytaert (1954). Ioannis Duns Scoti Doctrina de Scientifica Theologiae Natura by Aegidius Magrini, O. F. M. Franciscan Studies 14 (2):215-216.
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  18. Joan Cadden (1980). A Matter of Life and Death: Water in the Natural Philosophy of Albertus Magnus. History and Philosophy of the Life Sciences 2 (2):241 - 252.
  19. Stefano Caroti & J. Celeyrette (eds.) (2004). Quia Inter Doctores Est Magna Dissensio: Les Débats de Philosophie Naturelle à Paris au 14. Siècle. L. S. Olschki.
  20. Stuart Clark (2010). The Natural and the Supernatural in the Middle Ages. Common Knowledge 16 (2):290-290.
  21. Clarke (1973). Animals in Art and Thought to the End of the Middle Ages. International Philosophical Quarterly 13 (1):153-154.
  22. Richard Cross (1998). The Physics of Duns Scotus: The Scientific Context of a Theological Vision. Clarendon Press.
    Duns Scotus, along with Thomas Aquinas and William of Ockham, was one of the three most talented and influential of the medieval schoolmen, and a highly original thinker. This book examines the central concepts in his physics, including matter, space, time, and unity.
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  23. Pieter de Leemans (2007). Was Peter of Abano the Translator of Pseudo-Aristotle’s Problemata Physica? Bulletin de Philosophie Medievale 49:103-118.
  24. Pieter de Leemans (2000). Medieval Latin Commentaries on Aristotle's «De Motu Animalium». Recherches de Theologie Et Philosophie Medievales 67 (2):272-360.
    Medieval commentaries on Aristotelian treatises illustrate how these texts were read, understood and interpreted by contemporary philosophers. About this, researchers generally agree. Anyone who wants to investigate the reception of Aristotelian thought in the Middle Ages, then, must consider not only the medieval translations of the Stagirite’s works but also the commentaries on his works. The acceptance of this statement, however, causes a heuristic problem: there exists a mass of such commentaries, written down in hundreds of manuscripts, conserved in as (...)
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  25. Albert derGrosse (1998). Quaestiones super De animalibus, Liber XV, Quaestiones 1-9; 11 / Über die Lebewesen, Buch XV, Probleme 1-9; 11. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 3 (1):145-185.
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  26. Leo J. Elders (2013). St. Thomas Aquinas's Commentary on Aristotle's Physics. Review of Metaphysics 66 (4):713-748.
    The Physics is a most remarkable work, and profoundly influenced Medieval Philosophers. Thomas Aquinas wrote a detailed, impressive commentary. This essay studies in particular the composition of the Physics as Thomas saw it, his thorough study of Aristotle’s way of arguing and the important distinction he made between disputative arguments, which are only partially true, and arguments which determine the truth. Aristotle frequently uses proofs which are wrong when one considers the proper nature of bodies, but possible considering their common (...)
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  27. Eva-Maria Engelen (1993). Zeit, Zahl und Bild. Studien zur Verbindung von Philosophie und Wissenschaft bei Abbo von Fleury. De Gruyter.
    In dieser Arbeit wird Abbo von Fleury für die Philosophie- und Wissenschaftsgeschichte neu erschlossen und gezeigt, inwiefern die Philosophie der Zeit Einfluss auf die Entwicklung der Wissenschaften dieser Epoche hatte und welche Rolle Bilder in dieser Wissenschaftsepoche für die Erkenntnis hatten.
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  28. Matthew Etchemendy & Rega Wood (2012). Speculum Animae: Richard Rufus on Perception and Cognition. Franciscan Studies 69 (1):53-115.
    In lieu of an abstract, here is a brief excerpt of the content:“Garrulus sum et loquax et expedire nescio. Diu te tenui in istis, sed de cetero procedam.” These are the words of Richard Rufus of Cornwall, a thirteenth-century Scholastic and lecturer at the Universities of Paris and Oxford. Rufus is apologizing to his readers: “I am garrulous and loquacious, and I don’t know how to be efficient. I have detained you with these things a long while, but let me (...)
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  29. Pirooz Fatoorchi (2014). Tusi's Three Philosophical Questions ( Appendix: Arabic Text). International Journal of Shi'i Studies 9 (2):13-14.
  30. Francesco Fiorentino (2013). Conoscenza e Scienza in Landolfo Caracciolo. Franciscan Studies 71 (1):375-409.
    La vita e le opere di Landolfo Caracciolo O.F.M. sono state descritte in modo sistematico da Salerno.1 Rispetto a questa descrizione, che ha posto il bacellierato sentenziario di Caracciolo intorno al 1320, va assunta la ricostruzione di Schabel, che ha spiegato come Caracciolo abbia letto le Sententiae a Parigi dopo Pietro Aureolo e prima di Francesco d’Ascoli e Francesco di Meyronnes.2 Successivamente Landolfo avrebbe ricevuto la prima cattedra in teologia dello Studium fran-cescano di Napoli, inaugurandovi la tradizione scotista.3Landolfo fu ministro (...)
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  31. David Flood (2012). Richard Rufus of Cornwall In Aristotelis De generatione et corruptione (review). Franciscan Studies 69 (1):512-513.
    In lieu of an abstract, here is a brief excerpt of the content:We have here the critical edition of Richard Rufus’s commentary on Aristotle’s treatment of generation and corruption. The Greek philosopher explained how living beings came about and passed on. His text was much studied by scholastics in the latter part of the thirteenth century. Rufus’s commentary is, as far as we know, “the earliest surviving commentary” on the text. Understandably it influenced succeeding commentaries. This edition has come about (...)
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  32. David Ruel Foster (1999). The Philosophy of Nature of St. Thomas Aquinas. Review of Metaphysics 52 (3):674-676.
  33. James Franklin (2003). The Science of Conjecture. Mind 112 (447):539-542.
  34. Gad Freudenthal (2002). The Medieval Astrologization of Aristotle's Biology: Averroes on the Role of the Celestial Bodies in the Generation of Animate Beings. Arabic Sciences and Philosophy 12 (1):111-137.
    How do the variegated forms of sublunar substances (the elements, homoeomerous substances, plants, animals) arise in prime matter? Averroes throughout his life believed that “a principle from without” was involved, but changed his mind over its identity. While in an early period of his life he maintained that all forms emanate from the active intellect, he later discarded that metaphysical notion and sought to develop a more naturalistic, astrologically inspired account, which identified the heavenly bodies as the source of sublunar (...)
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  35. Nadine F. George (1988). Nature and Motion in the Middle Ages. Journal of the History of Philosophy 26 (1):145-146.
  36. Mia I. Gerhardt (1965). Nature Study and the Interpretation of a Biblical Text, From the Physiologus to Albert the Great. Vivarium 3 (1):1-23.
  37. Alfred Gierer (2009). Wissenschaft, Religion und die deutungsoffenen Grundfragen der Biologie. In preprint series max planck institute for the history os science. Mpi History of Science preprint 388, 1-21.
    The full text of this essay is available in an English translation (also in philpapers) under: Alfred Gierer, Science, religion, and basic biological issues that are open to interpretation. Range and limits of science are given by the universal validity of physical laws, and by intrinsic limitations, especially in self-referential contexts. In particular, neurobiology should not be expected to provide a full understanding of consciousness and the mind. Science cannot provide, by itself, an unambiguous interpretation of the natural order at (...)
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  38. M. Gordon (1981). A Strategy for Medieval Science. Diogenes 29 (116):70-93.
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  39. Edward Grant (1978). Science and Creation in the Middle Ages: Henry of Langenstein on Genesis. [REVIEW] Speculum 53 (1):190-192.
  40. Tullio Gregory (2007). Speculum Naturale: Percorsi Del Pensiero Medievale. Edizioni di Storia E Letteratura.
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  41. F. A. J. Haades, Review of Di Liscia, D.A., Kessler, E., and Methuen, C., Eds. Method and Order in Renaissance Philosophy of Nature: The Aristotle Commentary Tradition. Aldershot-Brookfield: Ashgate, 1997. [REVIEW]
  42. Dag Nikolaus Hasse (2008). The Early Albertus Magnus and His Arabic Sources on the Theory of the Soul. Vivarium 46 (3):232-252.
    Albertus Magnus favours the Aristotelian definition of the soul as the first actuality or perfection of a natural body having life potentially. But he interprets Aristotle's vocabulary in a way that it becomes compatible with the separability of the soul from the body. The term “perfectio” is understood as referring to the soul's activity only, not to its essence. The term “forma” is avoided as inadequate for defining the soul's essence. The soul is understood as a substance which exists independently (...)
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  43. John Hendrix, The Architecture of Lincoln Cathedral and the Cosmologies of Bishop Grosseteste.
    The geometrical elements in the architecture of Lincoln Cathedral, in the vaulting and elevations, can be compared to the geometries described by Robert Grosseteste in his cosmologies. The architecture can be read as a catechism of the cosmologies. The geometries appear in the cathedral for the first time in the history of architecture to explain the generation, emanation, reflection, refraction and rarefaction of light as it forms the material world. The proposition is that the geometries of the architecture of Lincoln (...)
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  44. Maurice R. Holloway (1965). "John Duns Scotus and the Principle 'Omne Quod Movetur Ab Alio Movetur,'" by Roy R. Effler, O.F.M. Modern Schoolman 42 (3):332-332.
  45. Theodore E. James (1961). The Science of Mechanics in the Middle Ages. New Scholasticism 35 (3):400-404.
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  46. Nicholas Kahm (2013). Divine Providence in Aquinas's Commentaries on Aristotle's Physics and Metaphysics, and Its Relevance to the Question of Evolution and Creation. American Catholic Philosophical Quarterly 87 (4):637 - 656.
    This paper presents a philosophical argument for divine providence by Aquinas. I suggest that upon returning to Aristotle’s Physics and Metaphysics to prepare his commentaries on these texts, Aquinas recognized that his stock argument from natural teleology to divine providence (the fifth way and its versions) needed to be filled out. Arguments from natural teleology can prove that God’s providence extends to what happens for the most part, but they cannot show that God’s providence also includes what happens for the (...)
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  47. Christoph Kann (2003). Zeichen, Ordnung, Gesetz: Zum Naturverständnis in der mittelalterlichen Philosophie. In Peter Dilg (ed.), Natur Im Mittelalter. Konzeptionen - Erfahrungen - Wirkungen. Akademie Verlag 33--49.
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  48. Pekka Kärkkäinen (2014). The Senses in Philosophy and Science: Mechanics of the Body or Activity of the Soul? In Richard G. Newhauser (ed.), A Cultural History of the Senses in the Middle Ages. Bloomsbury 111-132.
    This chapter present a glimpse of medieval academic discussions concerning sense perception, which had by the end of the Middle Ages gained a prominent position as a major element of Aristotelian psychology.
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  49. Ruth Karras (1995). Historical Anthropology of the Middle Ages. [REVIEW] The Medieval Review 4.
  50. Teodoro Katinis (2007). Medicina e filosofia in Marsilio Ficino. Il Consilio contro la pestilentia. Edizioni di Storia E Letteratura.
    This is a study on the relationship between medicine and philosophy in the 14th and 15th century with a focus on the humanist and philosopher Marsilio Ficino and his advice against the plague. The volume also offers a new edition of his "Consilio contra la pestilentia".
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