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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. Joseph P. Boland (1931). Saint Augustine, His Philosophy. Modern Schoolman 9 (1):17-17.
  3. John Boler (1990). The Moral Psychology of Duns Scotus: Some Preliminary Questions. Franciscan Studies 50 (1):31-56.
  4. 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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  5. Bernardino M. Bonansea (1956). Campanella as Forerunner of Descartes. Franciscan Studies 16 (1-2):37-59.
  6. Ignatius Brady (1953). The Discursive Power: Sources and Doctrine of the Vis Cogitativa According to St. Thomas Aquinas (Review). Franciscan Studies 13 (4):133-136.
  7. Ignatius Brady (1950). St. Thomas Aquinas On Kingship to the King of Cyprus (Review). Franciscan Studies 10 (3):313-313.
  8. E. M. Buytaert (1954). Ioannis Duns Scoti Doctrina de Scientifica Theologiae Natura (Review). Franciscan Studies 14 (2):215-216.
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  9. 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 and creative thinker. Natural philosophy, or physics, is one of the areas of his system which has not received detailed attention in modern literature. But it is important, both for understanding Scotus's contributions in theology, and in tracing some important developments in the basically Aristotelian world-view which Scotus and his contemporaries espoused. The book (...)
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  10. David Ruel Foster (1999). The Philosophy of Nature of St. Thomas Aquinas. Review of Metaphysics 52 (3):674-676.
  11. 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.
  12. 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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  13. Peter King (1987). Jean Buridan's Philosophy of Science. Studies in History and Philosophy of Science Part A 18 (2):109-132.
    introduced the concept of effective demand in the nascent science of economics; his discussions of astronomy were acute enough to raise Duhem’s interest. Neither are Buridan’s credentials as a nominalist in doubt, although investigation into his precise relation to William of Ockham continues: he rejected all abstract entities, whether universals, common natures, the complexe significabile, or types above and beyond tokens; for Buridan, every thing which exists is a concrete individual. His anti-realism included an epistemological component as well, for Buridan (...)
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  14. St Kirschner (2000). Oresme on Intension and Remission of Qualities in His Commentary on Aristotle's Physics. Vivarium 38 (2):255-274.
  15. John F. X. Knasas (1991). Materiality and Aquinas' Natural Philosophy. Modern Schoolman 68 (3):245-257.
  16. Germain Kopaczynski (1978). Some Franciscans on St. Thomas' Essence—Existence Doctrine. Franciscan Studies 38 (1):283-298.
  17. Joseph Kupfer (1974). The Father of Empiricism: Roger Not Francis. Vivarium 12 (1):52-62.
  18. Douglas Langston (1996). Did Scotus Embrace Anselm's Notion of Freedom? Medieval Philosophy and Theology 5:145-59.
  19. Douglas C. Langston (2008). The Aristotelian Background to Scotus's Rejection of the Necessary Connection of Prudence and the Moral Virtues. Franciscan Studies 66 (1):317-336.
  20. Richard A. Lee Jr (1998). Peter Aureoli as Critic of Aquinas on the Subalternate Character of the Science of Theology. Franciscan Studies 55 (1):121-136.
  21. Robert Leigh (2012). (M.) Streijger, (P.J.J.M.) Bakker and (J.M.M.H.) Thijssen Eds. John Buridan: Quaestiones Super Libros De Generatione Et Corruptione Aristotelis. A Critical Edition with an Introduction (History of Science and Medicine Library 17). Leiden: Brill, 2010. Pp. 270. €99. 9789004185043. [REVIEW] Journal of Hellenic Studies 132 (1):273-274.
  22. Martin Lenz (1999). Jurgen Goldstein, Nominalismus und Moderne: Zur Konstitution neuzeitlicher Subjektivität bei Hans Blumenberg und Wilhelm von Ockham. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):267-270.
  23. Steven J. Livesey (1990). Science and Theology in the Fourteenth Century: The Subalternate Sciences in Oxford Commentaries on the Sentences. Synthese 83 (2):273 - 292.
    Both Pierre Duhem and his successors emphasized that medieval scholastics created a science of mechanics by bringing both observation and mathematical techniques to bear on natural effects. Recent research into medieval and early modern science has suggested that Aristotle's subalternate sciences also were used in this program, although the degree to which the theory of subalternation had been modified is still not entirely clear. This paper focuses on the English tradition of subalternation between 1310 and 1350, and concludes with a (...)
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  24. Steven J. Livesey (1986). The Oxford Calculatores, Quantification of Qualities, and Aristotle's Prohibition of Metabasis. Vivarium 24 (1):50-69.
  25. R. James Long (1997). Roger Bacon on the Nature and Place of Angels'. Vivarium 35 (2):266-282.
  26. J. J. MacIntosh (1998). Aquinas and Ockham on Time, Predestination and the Unexpected Examination. Franciscan Studies 55 (1):181-220.
  27. K. Madigan (1997). Aquinas and Olivi on Evangelical Poverty+ 13th-Century Franciscan-Dominican Tensions Regarding the Fundamental Differences on the Nature and Obligations of the Christian Gospel: A Medieval Debate and its Modern Significance. The Thomist 61 (4):567-586.
  28. Anneliese Maier (1982). On the Threshold of Exact Science: Selected Writings of Anneliese Maier on Late Medieval Natural Philosophy. University of Pennsylvania Press.
    The nature of motion -- Causes, forces, and resistance -- The concept of the function in fourteenth-century physics -- The significance of the theory of impetus for Scholastic natural philosophy -- Galileo and the Scholastic theory of impetus -- The theory of the elements and the problem of their participation in compounds -- The achievements of late Scholastic natural philosophy.
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  29. Costantino Marmo (1997). Bacon, Aristotle (and All the Others) on Natural Inferential Signs. Vivarium 35 (2):136-154.
  30. Mark McGovern (1987). Prime Matter in Aquinas. Proceedings of the American Catholic Philosophical Association 61:221-234.
  31. Marianne Therese Miller (1946). The Problem of Action in the Commentary of St. Thomas Aquinas on the Physics of Aristotle. Modern Schoolman 23 (4):200-226.
  32. Autorenverzeichnis Namenregister & Olivier Boulnois (2000). Albertus Magnus, On Animals. A Medieval Summa Zoologica. Translated and Annotated by KF Kitchell Jr. & IM Resnick, 2 Vols. John Hopkins University Press, Baltimore and London 1999 Xlii & 1827 Pp. ISBN 0 8018 4823 7 Walter Berschin, Biographie Und Epochenstil Im Lateinischen Mittelalter, IV: Ottonische Biographie. Das Hohe Mittelalter, 920-1220 N. Chr. Erster Halbband: 920-1070 N. Chr. Hiersemann. [REVIEW] Vivarium 38:2.
  33. C. P. E. Nothaft (2011). Augustine and the Shape of the Earth. Augustinian Studies 42 (1):33-48.
  34. Dominic J. O'Meara (1981). The Concept of Natura in John Scottus Eriugena (de Divisione Naturae Book I). Vivarium 19 (2):126-145.
  35. Simon Oliver (2004). Robert Grosseteste on Light, Truth and Experimentum. Vivarium 42 (2):151-180.
  36. Willemien Otten (1990). The Interplay of Nature and Man in the Periphyseon of Johannes Scottus Eriugena. Vivarium 28 (1):1-16.
  37. Roger A. Pack (1981). A Medieval Critic of Macrobius' Cosmometrics. Vivarium 19 (2):146-151.
  38. Ann A. Pang-White (2011). Friendship and Happiness: Why Matter Matters in Augustine's Confessions. In Richard C. Taylor David Twetten & Michael Wreen (eds.), Tolle Lege: Essays on Augustine & on Medieval Philosophy in Honor of Roland J. Teske. Marquette University Press. 175-195.
    This paper presents a refreshing new reading of Augustine's view on matter. It argues that Augustine's evolving view on matter from the negative to the positive, from the overly simplistic understanding of matter as something purely physical to a nuanced view of spiritual matter, played an essential role in the Confessions. Matter, in this new understanding, accounts for both space and time. As Augustine matured as a thinker, he saw matter's potentiality also positively as possibility for grace for the embodied (...)
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  39. Sarah Powrie (2013). The Importance of Fourteenth-Century Natural Philosophy for Nicholas of Cusa's Infinite Universe. American Catholic Philosophical Quarterly 87 (1):33-53.
    This paper argues that Nicholas of Cusa’s investigation of infinity and incommensurability in De docta ignorantia was shaped by the mathematical innovations and thought experiments of fourteenth-century natural philosophy. Cusanus scholarship has overlooked this influence, in part because Raymond Klibansky’s influential edition of De docta ignorantia situated Cusa within the medieval Platonic tradition. However, Cusa departs from this tradition in a number of ways. His willingness to engage incommensurability and to compare different magnitudes of infinity distinguishes him from his Platonic (...)
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  40. John F. Quinn (1976). Saint Bonaventure and Our Natural Obligation to Confess the Truth. Franciscan Studies 35 (1):194-211.
  41. Joshua Rayman (2005). Ockham's Theory of Natural Signification. Franciscan Studies 63 (1):289-323.
  42. Aurélien Robert (2012). Le vide, le lieu et l'espace chez quelques atomistes du XIVe siècle. In Joël Biard & Sabine Rommevaux (eds.), La nature et le vide dans la physique médiévale. Brepols.
  43. Aurélien Robert (2011). Medieval Atomism. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer.
  44. Aurélien Robert (2010). Atomisme et géométrie à Oxford au XIVe siècle. In Sabine Rommevaux (ed.), Mathématique et connaissance du réel avant Galilée. Omnisciences.
  45. Richard Rufus of Cornwall (2004). In Physicam Aristotelis. OUP/British Academy.
    As one of the earliest Western physics teachers, Richard Rufus of Cornwall helped transform Western natural philosophy in the 13th century. But despite the importance of Rufus's works, they were effectively lost for 500 years, and the Physics commentary is the first complete work of his ever to be printed. Rufus taught at the Universities of Paris and Oxford from 1231 to 1256, at the very time when exposure to Aristotle's ibri naturales was revolutionizing the academic curriculum; indeed Rufus gave (...)
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  46. Chris Schabel (2006). Francis of Marchia's Virtus Derelicta and the Context of its Development. Vivarium 44 (1):41-80.
    This article offers the first critical edition of the most important version of Francis of Marchia's famous question 1 of his commentary on Book IV of the Sentences, in which the Franciscan theologian puts forth his virtus derelicta theory of projectile motion. The introduction attempts to place Marchia's theory in its proper context. The theory might seem to us an obvious improvement on Aristotle, but rather than an immediate and complete break with tradition that all scholastics quickly adopted, Marchia's (...)
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  47. Chris Schabel (2000). Place, Space, and the Physics of Grace in Auriol's Sentences Commentary. Vivarium 38 (1):117-161.
  48. Kevin Staley (1994). Person and Being: The Aquinas Lecture, 1993. By W. Norris Clarke. Modern Schoolman 71 (2):154-156.
  49. Georgios Steiris (2012). Science at the Service of Philosophical Dispute: George of Trebizond on Nature. Philotheos 12 (1):103-119.
    Georgius Trapezuntius Cretensis (or George of Trebizond) (1396-1472), an eminent humanist scholar who immigrated to Italy from Crete, is well appreciated for his translations, commentaries and treatises on philosophy, rhetoric and science. While there is a good deal of scholarship on Byzantine scholars in the Italian Renaissance, the topic of their contribution to mathematics and science in general has not to date been thoroughly addressed. This paper purports to fill this lacuna. On the basis of major evidence, I will attempt (...)
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  50. Mark Thakkar (2006). Francis of Marchia on the Heavens. Vivarium 44 (1):21-40.
    Francis of Marchia (c. 1290-1344) is said to have challenged Aristotelian orthodoxy by uniting the celestial and terrestrial realms in a way that has important implications for the practice of natural philosophy. But this over-looks Marchia's vital distinction between bare potentiality, which is actualizable only by God, and natural potency, which is the concern of the natural philosopher. If due attention is paid to this distinction and to its implications, Marchia's position no longer seems to be revolutionary.
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