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  1. Ja Aertsen (1995). Does Medieval Philosophy Exist. Philosophisches Jahrbuch 102 (1):161-176.
  2. Jan A. Aertsen (1999). Is There a Medieval Philosophy? International Philosophical Quarterly 39 (4):385-412.
  3. Teodora Artimon (2013). Medieval Philosophy and Philosophical Medievalism. Philosophy Today 57 (2):182-193.
  4. E. J. Ashworth (1996). J. Follon and J. McEvoy (Eds.), Actualite de la Pensee Medievale. Editions de 1Institut Superieur de Philosophie-Editions Peeters, Louvain-la-Neuve-Louvain-Paris 1994, Viii+ 360 P. ISBN 90 6831 607 9/2 87723 137 2 (Philosophes Medievaux, 31). [REVIEW] Vivarium 34 (2):274-275.
  5. E. J. Ashworth (1994). Medieval Thought: An Introduction. Philosophical Books 35 (1):33-34.
  6. Susan Brower-Toland (2014). William Ockham on the Scope and Limits of Consciousness. Vivarium 52:197-219.
    Ockham holds what nowadays would be characterized as a “higher-order perception” theory of consciousness. Among the most common objections to such a theory is the charge that it gives rise to an infinite regress in higher-order states. In this paper, I examine Ockham’s various responses to the regress problem, focusing in particular on his attempts to restrict the scope of consciousness so as to avoid it. In his earlier writings, Ockham holds that we are conscious only of those states to (...)
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  7. Andrea Fiamma (2010). Commento al De visione Dei di Nicola Cusano. Rivista di Ascetica E Mistica 1:35–82.
    Il lavoro consiste in una particolare rilettura del testo cusaniano, nella quale si cerca di evidenziare, tra le altre fonti, soprattutto la presenza di Meister Eckhart. La “discesa” nel fondo dell'anima è presentata come il culmine teoretico di quel cammino di visione a cui e-duca l'aegnima dell'icona. Per queste ragioni l'articolo punta sull'influsso della mistica speculativa in campo teoretico e di quella dottrina che M. Eckhart chiama “Generazione del Logos nell'anima”. Tale trattazione apre poi il senso dell'ampia sezione dedicata alla (...)
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  8. Henry (2006). Etre, Essence Et Contingence. Belles Lettres.
  9. W. Kneale (1960). DE RIJK, L. M. -Garlandus Compotista, Dialectica. [REVIEW] Mind 69:275.
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  10. Armand Maurer (1970). John F. Wippel & Allan B. Wolter, O. F. M., "Medieval Philosophy, From St. Augustine to Nicholas of Cusa". [REVIEW] The Thomist 34 (1):167.
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  11. Robert Pasnau & Christina Van Dyke (eds.) (2010). The Cambridge History of Medieval Philosophy. Cambridge University Press.
  12. Hervé Pasqua (2006). Maître Eckhart, le Procès de L'Un. Cerf.
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  13. Georg Wernick (1908). V. Das Dictum de omni. Archiv für Geschichte der Philosophie 21 (1):76-92.
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  14. James Wetzel (2002). Will and Interiority in Augustine. Augustinian Studies 33 (2):139-160.
Medieval Ethics
  1. Peter Abelard (2001). Peter Abelard: Collationes. Clarendon Press.
    Peter Abelard was one of the most influential writers and thinkers of the twelfth century, famed for his skill in logic as well as his romance with Heloise. His Collationes - or Dialogue between a Christian, a Philosopher, and a Jew - is remarkable for the boldness of its conception and thought.
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  2. Marilyn McCord Adams (1986). The Structure of Ockham's Moral Theory. Franciscan Studies 46 (1):1-35.
  3. Marilyn McCord Adams & Rega Wood (1981). Is To Will It as Bad as To Do It?: The Fourteenth Century Debate. Franciscan Studies 41 (1):5-60.
  4. Justin M. Anderson (2012). Aquinas on The Graceless Unbeliever. Freiburger Zeitschrift für Philosophie Und Theologie 59 (1):5-25.
    This paper argues against the current presentation of Aquinas’s conception of pagan virtue because that conception fails to take into account the full weight of the corruption of the goods of nature on which the virtuous unbeliever must found his good acts. I go on to establish that postlapsarian man is in too capricious a position realistically to maintain a prolonged life of virtue. I conclude that while Aquinas’s conception of virtue renders a much more pessimistic picture of the virtuous (...)
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  5. J. B. (1971). Aquinas and Natural Law. Review of Metaphysics 24 (3):546-547.
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  6. Judith Barad (1991). Aquinas on the Role of Emotion in Moral Judgment and Activity. The Thomist 55 (3):397-413.
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  7. K. L. Becker (1968). The Resurrection and Saint Augustine's Theology of Human Values. By Henri Irenee Marrou. Modern Schoolman 46 (1):85-86.
  8. Pavel Blažek (2008). The Virtue of Virginity : The Aristotelian Challenge. In István Pieter Bejczy (ed.), Virtue Ethics in the Middle Ages: Commentaries on Aristotle's Nicomachean Ethics, 1200 -1500. Brill.
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  9. John Boler (1990). The Moral Psychology of Duns Scotus: Some Preliminary Questions. Franciscan Studies 50 (1):31-56.
  10. Vernon J. Bourke (1991). Boethius's "In Ciceronis Topica." Translated with Notes and an Introduction by Eleonore Stump. Modern Schoolman 68 (4):345-346.
  11. Vernon J. Bourke (1984). Ethica Thomistica: The Moral Philosophy of Thomas Aquinas. By Ralph McInerny. Modern Schoolman 62 (1):64-64.
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  12. Vernon J. Bourke (1978). Joy in Augustine's Ethics. The Saint Augustine Lecture Series:9-55.
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  13. Vernon J. Bourke (1970). Voluntarism in Augustine's Ethico-Legal Thought. Augustinian Studies 1:3-17.
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  14. Vernon J. Bourke (1965). "Commentary on the Nicomachean Ethics," 2 Vols., by St. Thomas Aquinas, Trans. C. I. Litzinger, O.P. Modern Schoolman 43 (1):72-74.
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  15. Anne-Marie Bowery (2001). St. Augustine's Dilemma. Grace and Eternal Law in the Major Works of Augustine of Hippo. Augustinian Studies 32 (1):147-150.
  16. Joseph M. Boyle (1975). Aquinas and Prescriptive Ethics. Proceedings of the American Catholic Philosophical Association 49:82-95.
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  17. Stephen L. Brock (2009). REVIEWS-Lawrence Dewan, OP, Wisdom, Law and Virtue: Essays in Thomistic Ethics. The Thomist 73 (3):497.
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  18. Bonaventure A. Brown (1964). Moral Theology (Review). Franciscan Studies 6 (1):118-119.
  19. Oscar J. Brown (1979). Aquinas' Doctrine of Slavery in Relation to Thomistic Teaching on Natural Law. Proceedings of the American Catholic Philosophical Association 53:173-181.
  20. Peter Burnell (1995). Concupiscence and Moral Freedom in Augustine and Before Augustine. Augustinian Studies 26 (1):49-63.
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  21. E. M. Buytaert (1955). Florilegium Morale Oxoniense, Ms. Bodl. 633, Pars Prima: Flores Philosophorum (Review). Franciscan Studies 15 (1):85-86.
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  22. E. M. Buytaert (1955). Psychologie Et Morale aux XIIE Et XIIIE Siècles (Review). Franciscan Studies 15 (1):86-89.
  23. Michael Calabrese (2009). Noah D. Guynn, Allegory and Sexual Ethics in the High Middle Ages. (The New Middle Ages.) New York and Basingstoke, Eng.: Palgrave Macmillan, 2007. Pp. Xii, 218. $65. [REVIEW] Speculum 84 (1):150-152.
  24. Thomas Cavanaugh (1997). Aquinas's Account of Double Effect. The Thomist 61:107-121.
    Double-effect reasoning (DER) is attributed to Aquinas "tout court". Aquinas's account, however, differs from contemporary DER insofar as Thomas considers the ethical status of "risking" an assailant's life while contemporary accounts focus on actions causing harm inevitably. Since one cannot claim to risk the inevitable, and since there is a significant difference between risking harm and causing harm inevitably. Thomas's account does not extend to cases of inevitable harm. Thus, the received understanding of Aquinas's account is flawed and leads to (...)
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  25. Anthony Celano (2013). The Relation of Prudence and Synderesis to Happiness in the Medieval Commentaries on Aristotle's Ethics. In Jon Miller (ed.), The Reception of Aristotle's Ethics. Cambridge University Press.
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  26. Mary T. Clark (1980). Joy in Augustine's Ethics. Augustinian Studies 11:230-232.
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  27. Richard A. Crofts (1973). The Common Good in the Political Theory of Thomas Aquinas. The Thomist 37 (1):155-73.
  28. Leonard A. Kennedy Csb (1988). Andrew of Novo Castro, OFM, and the Moral Law. Franciscan Studies 48 (1):28-39.
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  29. Mary Beth Ingham Csj (2008). Self-Mastery and Rational Freedom: Duns Scotus's Contribution to the Usus Pauper Debate. Franciscan Studies 66 (1):337-369.
  30. Mary Elizabeth Ingham Csj (1990). Ea Quae Sunt Ad Finem: Reflections on Virtue as Means to Moral Excellence in Scotist Thought. Franciscan Studies 50 (1):177-195.
  31. O. F. M. Davies (1998). Ethical Writings: Ethics and A Dialogue Between a Philosopher, a Jew, and a Christian by Peter Abelard. (Review). Franciscan Studies 55 (1):349-351.
  32. M. V. Dougherty (2002). Thomas Aquinas and Divine Command Theory. Proceedings of the American Catholic Philosophical Association 76:153-164.
    Nearly all attempts to include Aquinas among the class of divine command theorists have focused on two kinds of texts: those exhibiting Aquinas’s treatment of the apparent immoralities of the patriarchs (e.g., Abraham’s intention to kill Isaac), and those pertaining to Aquinas’s discussion of the divine will. In the present paper, I lay out a third approach unrelated to these two. I argue that Aquinas’s explicit endorsement of one ethical proposition as self-evident throughout his writings is sufficient justification to include (...)
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  33. John P. Doyle (1993). Augustine and the Limits of Virtue. Review of Metaphysics 47 (2):396-397.
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  34. Thérèse‐Anne Druart (1996). Al-Razi's Conception of the Soul: Psychological Background to His Ethics. Medieval Philosophy and Theology 5 (2):245-63.
  35. P. S. Eardley (2006). Conceptions of Happiness and Human Destiny in the Late Thirteenth Century. Vivarium 44 (s 2-3):276-304.
    Medieval theories of ethics tended on the whole to regard self-perfection as the goal of human life. However there was profound disagreement, particularly in the late thirteenth century, over how exactly this was to be understood. Intellectualists such as Aquinas famously argued that human perfection lay primarily in coming to know the essence of God in the next life. Voluntarists such as the Franciscan John Peckham, by contrast, argued that ultimate perfection was to be achieved in patria through the act (...)
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  36. Leo J. Elders (2003). Pope, Stephen J., Ed. The Ethics of Aquinas. Review of Metaphysics 57 (1):175-176.
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