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  1. Roger Ariew (1977). Did Ockham Use His Razor? Franciscan Studies 37 (1):5-17.
  2. Rüdiger Arnzen (2002). Ausgewählte Literatur in »weslichen« Sprachen für das Studium der mittelalterlichen Philosophie in arabischer und persischer Sprache. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):125-178.
  3. Benedict M. Ashley (1987). Graceful Reason: Essays in Ancient and Medieval Philosophy Presented to Joseph Owens, CSSR. Edited by Lloyd P. Gerson. The Modern Schoolman 64 (2):124-125.
  4. E. J. Ashworth (1996). J. Follon and J. McEvoy (Eds.), Actualité de la Pensée Médiévale. Éditions de l'Institut Supérieur de Philosophie, Éditions Peeters, Louvain-la-Neuve, Paris 1994, VIII + 360 P. (Philosophes Mediévaux, 31). [REVIEW] Vivarium 34 (2):274-275.
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  5. Rebecca S. Beal (2007). Bonaventure as a Reader of Endings: The Commentary on Ecclesiastes. Franciscan Studies 65 (1):29-62.
  6. Joël Biard (1997). Filosofia E Teologia Nel Trecento. Studi in Ricord di Eugenio Randi, a Cura di Luca Bianchi. FIDEM, Louvain-la-Neuve 1994, VIII + 574 P. (Textes Et Études du Moyen Age, 1). [REVIEW] Vivarium 35 (1):125-125.
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  7. The Editorial Board (1955). In Memoriam Philotheus Boehner, O. F. M. 1901-1955. Franciscan Studies 15 (2):101-105.
  8. O. F. M. Boehner (1947). Obras de San Buenaventura (Review). Franciscan Studies 7 (4):513-514.
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  9. Philotheus Boehner (1958). A Medieval Theory of Supposition. Franciscan Studies 18 (3-4):240-289.
  10. Philotheus Boehner (1953). Walram von Siegburg O. F. M. und seine Doktorpromotion an der Kölner Universität (1430-1435) (review). Franciscan Studies 13 (4):137-138.
  11. Philotheus Boehner (1947). Obras de San Buenaventura (Review). Franciscan Studies 7 (4):513-514.
  12. Philotheus Boehner (1946). Ockham's Theory of Signification. Franciscan Studies 6 (2):143-170.
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  13. Ivan Boh (1984). Propositional Attitudes in the Logic of Walter Burley and William Ockham. Franciscan Studies 44 (1):31-59.
  14. O. F. M. Bonmann, O. F. M. Gedeon & Jason M. Miskuly (1992). A Provisional Calendar of St. John Capistran's Correspondence: Part III: The Crusade Against the Turks: May 18, 1455-December 10, 1456. [REVIEW] Franciscan Studies 52 (1):283-327.
  15. Ottokar Bonmann (1983). Die Persönlichkeit des Hl. Johannes Kapistran (1386-1456). Franciscan Studies 43 (1):205-217.
  16. Ottokar Bonmann, Johannes Hofer, Gedeon Gál & Jason M. Miskuly (1990). A Provisional Calendar of St. John Capistran's Correspondence. Franciscan Studies 50 (1):323-403.
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  17. C. L. Bonnet (1944). Mediaeval Studies: Volume V. The Modern Schoolman 22 (1):55-56.
  18. Kor Bosch, Pietro Delcorno, Anne Huijbers, Alison More & Bert Roest (2012). Strategies of Catholic Identity Formation C. 1510–1560 (Chronicle). Franciscan Studies 70 (1):323-336.
  19. Vernon J. Bourke (1984). "Guillelmi de Ockham, Quaestiones in Librum Secundum Sententiarum," Edited by Gedeon Gal, O.F.M. And Rega Wood; and "Quaestiones in Librum Tertium Sententiarum," Edited by Francis E. Kelley and Girard I. Etzkorn. [REVIEW] The Modern Schoolman 61 (2):137-138.
  20. Ignatius Brady (1970). Background to the Condemnation of 1270: Master William of Baglione, O. F. M. Franciscan Studies 30 (1):5-48.
  21. Ignatius Brady (1946). Augustine's Quest of Wisdom (Review). Franciscan Studies 6 (2):238-240.
  22. C. K. Brampton (1966). Personalities at the Process Against Ockham at Avignon, 1324-26. Franciscan Studies 26 (1):4-25.
  23. M. Anthony Brown (1959). John of Salisbury. Franciscan Studies 19 (3-4):241-297.
  24. Mary Anthony Brown (1958). Ockham: Philosophical Writings (Review). Franciscan Studies 18 (2):218-219.
  25. Raphael Brown (1950). Les Clarisses de Genève, 1473-1535-1793 (Review). Franciscan Studies 10 (3):315-316.
  26. Stephen F. Brown (1999). Presentation of the Aquinas Medal. Proceedings of the American Catholic Philosophical Association 73:17-20.
  27. Ricardo Luiz Silveira da Costa (2012). The Aesthetics of the Body in the Philosophy and Art of the Middle Ages: Text and Image. Trans/Form/Ação 35 (SPE):161-178.
    A ideia de beleza - e sua consequente fruição estética - variou conforme as transformações das sociedades humanas, no tempo. Durante a Idade Média, coexistiram diversas concepções de qual era o papel do corpo na hierarquia dos valores estéticos, tanto na Filosofia quanto na Arte. Nossa proposta é apresentar a estética do corpo medieval que alguns filósofos desenvolveram em seus tratados (particularmente Isidoro de Sevilha, Hildegarda de Bingen, João de Salisbury, Bernardo de Claraval e Tomás de Aquino), além de algumas (...)
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  28. Adinel-Ciprian Dincă (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:361-373.
  29. Iovan Drehe (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:389-391.
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  30. S. F. (2003). David A. Lines Aristotle's Ethics in the Italian Universities (Ca. 1300–1650): The Universities and the Problem of Moral Education. (Leiden: E. J. Brill, 2002). Pp. XIX+614. €120.00/$140.00 (Hbk). ISBN 900 412085. [REVIEW] Religious Studies 39 (1):123-124.
  31. Pirooz Fatoorchi (2013). On Intellectual Skepticism: A Selection of Skeptical Arguments and Ṭūsī's Criticisms, with Some Comparative Notes. Philosophy East and West 63 (2):213-250.
    This essay deals with a selected part of an epistemological controversy provided by Tūsī in response to the skeptical arguments reported by Rāzī that is related to what might be called "intellectual skepticism," or skepticism regarding the judgments of the intellect, particularly in connection with self-evident principles. It will be shown that Rāzī has cited and exposed a position that seems to be no less than a medieval version of empiricism. Tūsī, in contrast, has presented us with a position that (...)
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  32. Juan Carlos Flores (2002). International Colloquium. Between Aquinas and Scotus: Henry of Ghent's Contribution to the Transformation of Scholastic Thought (Katholieke Universiteit Leuven, Sept. 12–16, 2001). [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):233-236.
  33. Pamela M. Hall (1992). Towards a Narrative Understanding of Thomistic Natural Law. Medieval Philosophy and Theology 2:53-73.
  34. Mehmet Karabela (2012). The Legend of the Middle Ages: Philosophical Explorations of Medieval Christianity, Judaism, and Islam (Review). Philosophy East and West 62 (4):605-608.
  35. Anthony Kenny (2007). Medieval Philosophy: A New History of Western Philosophy, Volume 2. OUP Oxford.
    Sir Anthony Kenny continues his magisterial new history of Western philosophy with a fascinating guide through more than a millennium of thought from 400 AD onwards, charting the story of philosophy from the founders of Christian and Islamic thought through to the Renaissance.The middle ages saw a great flourishing of philosophy, and the intellectual endeavour of the era reaches its climax in the thirteenth and fourteenth centuries, with the systems of the great schoolmen such as Thomas Aquinas and John Duns (...)
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  36. Peter King (2003). Two Conceptions of Experience. Medieval Philosophy and Theology 11 (02):203-226.
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  37. Gyula Klima, Philosophy Among the Artistae: A Late-Medieval Picture of the Limits of Rational Inquiry.
    It is a commonplace in the historiography of medieval philosophy that theology represents philosophy's culmination in the later Middle Ages, and specifically, that it is in the work of theologians and theologically-trained Arts Masters that we find philosophy in its purest and most advanced form. By comparison, the philosophy produced by thinkers who worked exclusively or primarily in the Faculty of Arts is seen as inferior -- by which is usually meant that it is shallow, unsophisticated, immature, and driven by (...)
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  38. C. H. Kneepkens (1990). Efurt, Ampl. Q. 70a: A Quaestiones-Commentary on the Second Part of Alexander de Villa Dei's Doctrinale by Marsilius of Inghen? Vivarium 28 (1):26-44.
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  39. Norman Kretzmann, Anthony Kenny & Jan Pinborg (eds.) (1982). Cambridge History of Later Medieval Philosophy. Cambridge.
  40. Ian Christopher Levy (2003). John Wyclif's Neoplatonic View of Scripture in its Christological Context. Medieval Philosophy and Theology 11 (02):227-240.
  41. Radu Mărăşescu (2011). Questions sur les sources de la cosmologie chrétienne. Chôra 7:71-86.
    En tant que modèle cosmologique, les structures mises en place par le platonisme s’apparentent formellement à celles de la cosmologie biblique. C’est laraison pour laquelle le christianisme n’a pas hésité à y trouver un moyen propice pour exprimer son propre mystère. Malgré ces similitudes extérieures, un planplus rapproché permet de constater que les deux ensembles appréhendent l’existence de manière dissemblable. Sur la toile de fond de la création biblique, les mystères connexes de l’Incarnation et de l’Ascension, tels qu’ils sont compris (...)
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  42. Sarah McNamer (1990). Further Evidence for the Date of the Pseudo-Bonaventuran Meditationes Vitae Christi. Franciscan Studies 50 (1):235-261.
  43. Alberto Melloni (1986). William of Ockham's Critique of Innocent IV. Franciscan Studies 46 (1):161-203.
  44. Josef Montalverne (1956). Woman According to Saint Bonaventure (Review). Franciscan Studies 16 (1-2):167-169.
  45. Ernest A. Moody (1949). Ockham and Aegidius of Rome. Franciscan Studies 9 (4):417-442.
  46. Ernest A. Moody (1947). Ockham, Buridan, and Nicholas of Autrecourt. Franciscan Studies 7 (2):113-146.
  47. Ben Morgan (2012). On Becoming God: Late Medieval Mysticism and the Modern Western Self. Fordham University Press.
    Some recent version of mysticism -- Empty epiphanies in modernist and postmodernist theory -- The gender of human togetherness -- Histories of modern selfhood -- Meister Eckhart's anthropology -- Becoming God in fourteenth-century Europe -- The makings of the modern self -- Taking leave of Sigmund Freud -- Everyday acknowledgments.
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  48. John A. Mourant (1958). History of Christian Philosophy in the Middle Ages (Review). Franciscan Studies 18 (1):96-97.
  49. John E. Murdoch & Edward A. Synan (1966). Two Questions on the Continuum: Walter Chatton (?), O.F.M. And Adam Wodeham, O.F.M. Franciscan Studies 26 (1):212-288.
  50. Yoshiki Nakayama (2006). Meister Eckharts Philosophie: Skizze eines Gesamtbildes unter besonderer Berucksichtigung der lateinischen Werke. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 11 (1):213 - 220.
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