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  1. Thomas Aquinas (1998). In Memoriam: Norman Kretzmann, 1928–1998. Medieval Philosophy and Theology 7:111-114.
  2. Roger Ariew (1977). Did Ockham Use His Razor? Franciscan Studies 37 (1):5-17.
  3. Rüdiger Arnzen (2002). Ausgewählte Literatur in »westlichen« Sprachen für das Studium der mittelalterlichen Philosophie in arabischer und persischer Sprache. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):125-178.
  4. Benedict M. Ashley (1987). Graceful Reason: Essays in Ancient and Medieval Philosophy Presented to Joseph Owens, CSSR. Edited by Lloyd P. Gerson. Modern Schoolman 64 (2):124-125.
  5. 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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  6. Rebecca S. Beal (2007). Bonaventure as a Reader of Endings: The Commentary on Ecclesiastes. Franciscan Studies 65 (1):29-62.
  7. 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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  8. Klaus Biewer & Alain Touwaide (1995). Albertus Magnus' De Vegetabilibus'. History and Philosophy of the Life Sciences 17 (3):503.
  9. The Editorial Board (1955). In Memoriam Philotheus Boehner, O. F. M. 1901-1955. Franciscan Studies 15 (2):101-105.
  10. O. F. M. Boehner (1947). Obras de San Buenaventura (Review). Franciscan Studies 7 (4):513-514.
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  11. Philotheus Boehner (1958). A Medieval Theory of Supposition. Franciscan Studies 18 (3-4):240-289.
  12. 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.
  13. Philotheus Boehner (1947). Obras de San Buenaventura (Review). Franciscan Studies 7 (4):513-514.
  14. Philotheus Boehner (1946). Ockham's Theory of Signification. Franciscan Studies 6 (2):143-170.
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  15. Ivan Boh (1984). Propositional Attitudes in the Logic of Walter Burley and William Ockham. Franciscan Studies 44 (1):31-59.
  16. 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.
  17. Ottokar Bonmann (1983). Die Persönlichkeit des Hl. Johannes Kapistran (1386-1456). Franciscan Studies 43 (1):205-217.
  18. 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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  19. C. L. Bonnet (1944). Mediaeval Studies: Volume V. Modern Schoolman 22 (1):55-56.
  20. 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.
  21. Richard N. Bosley & Martin M. Tweedale (eds.) (2006). Basic Issues in Medieval Philosophy, Second Edition: Selected Readings Presenting Interactive Discourse Among the Major Figures. Broadview Press.
    In this important collection, the editors argue that medieval philosophy is best studied as an interactive discussion between thinkers working on very much the same problems despite being often widely separated in time or place. Each section opens with at least one selection from a classical philosopher, and there are many points at which the readings chosen refer to other works that the reader will also find in this collection. There is a considerable amount of material from central figures such (...)
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  22. 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] Modern Schoolman 61 (2):137-138.
  23. Ignatius Brady (1970). Background to the Condemnation of 1270: Master William of Baglione, O. F. M. Franciscan Studies 30 (1):5-48.
  24. Ignatius Brady (1946). Augustine's Quest of Wisdom (Review). Franciscan Studies 6 (2):238-240.
  25. C. K. Brampton (1966). Personalities at the Process Against Ockham at Avignon, 1324-26. Franciscan Studies 26 (1):4-25.
  26. M. Anthony Brown (1959). John of Salisbury. Franciscan Studies 19 (3-4):241-297.
  27. Mary Anthony Brown (1958). Ockham: Philosophical Writings (Review). Franciscan Studies 18 (2):218-219.
  28. Raphael Brown (1950). Les Clarisses de Genève, 1473-1535-1793 (Review). Franciscan Studies 10 (3):315-316.
  29. Stephen F. Brown (1999). Presentation of the Aquinas Medal. Proceedings of the American Catholic Philosophical Association 73:17-20.
  30. Cristina Cerami (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:133-162.
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  31. 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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  32. Adinel-Ciprian Dincă (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:361-373.
  33. Iovan Drehe (2009). Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin. Chôra 7:389-391.
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  34. 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.
  35. 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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  36. 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.
  37. Jacques Follon (1995). Risto Saarinen, Weakness of the Will in Medieval Thought. From Augustine to Buridan. [REVIEW] Revue Philosophique De Louvain 93 (4):638-640.
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  38. Joan Gibson (1989). Educating for Silence: Renaissance Women and the Language Arts. Hypatia 4 (1):9 - 27.
    In the Renaissance, educating for philosophy was integrated with educating for an active role in society, and both were conditioned by the prevailing educational theories based on humanist revisions of the trivium. I argue that women's education in the Renaissance remained tied to grammar while the education of men was directed toward action through eloquence. This is both a result of and a condition for the greater restriction on the social opportunities for women.
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  39. Jean François Godet-Calogeras (2005). Franciscan Literature of Religious Instruction Before the Council of Trent (Review). Franciscan Studies 63 (1):538-540.
  40. Jeremiah Hackett (forthcoming). The Published Works of Roger Bacon. Vivarium.
  41. Jeremiah Hackett (1997). Roger Bacon and the Parisian Condemnations. Vivarium 35 (2).
  42. Pamela M. Hall (1992). Towards a Narrative Understanding of Thomistic Natural Law. Medieval Philosophy and Theology 2:53-73.
  43. Conrad Harkins & Peter J. Colosi (2001). The Courage of Conviction An Essay in Honor of Philotheus Böhner, O.F.M. Franciscan Studies 59 (1):91-108.
  44. Frank R. Harrison (1961). Some Brief Remarks Concerning the Quiqnue Viae of Saint Thomas. Franciscan Studies 21 (1-2):80-93.
  45. Jeffrey Hause (1997). Thomas Aquinas and the Voluntarists. Medieval Philosophy and Theology 6 (2).
  46. Jeffrey Hause (1996). Risto Saarinen, Weakness of the Will in Medieval Thought: From Augustine to Buridan.(Studien Und Texte Zur Geistesgeschichte des Mittelalters, 44.) Leiden, New York, and Cologne: EJ Brill, 1994. Pp. Vii, 207. [REVIEW] Speculum 71 (3):759-760.
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  47. 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.
  48. 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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  49. Peter King (2003). Two Conceptions of Experience. Medieval Philosophy and Theology 11 (02):203-226.
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  50. 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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1 — 50 / 129