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  1. Christopher Allmand (1990). Political Theories of the Middle Age. History of European Ideas 12 (2):305-306.
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  2. Anders Andrén (1989). State and Towns in the Middle Ages. Theory and Society 18 (5):585-609.
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  3. C. E. B. (1964). Medieval Political Philosophy, A Sourcebook. Review of Metaphysics 17 (4):638-638.
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  4. Bernard S. Bachrach (1981). Renée Doehaerd, The Early Middle Ages in the West: Economy and Society. Trans. W. G. Deakin. (Europe in the Middle Ages, Selected Studies, 13.) Amsterdam, New York, Oxford: North-Holland, 1978. Pp. Xvii, 307. $31; DF1 70. First Published in 1971 as Le Haut Moyen Âge Occidental: Economies Et Sociétés. [REVIEW] Speculum 56 (2):452.
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  5. Sverre Bagge (2008). The Individual in the Middle Ages and the Renaissance. The European Legacy 2 (8):1305-1312.
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  6. Karen Bjelland (1988). Franciscan Versus Dominican Responses to the Knight as a Societal Model: The Case of the "South English Legendary". Franciscan Studies 48 (1):11-27.
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  7. James M. Blythe (2002). Aristotle's Politics and Ptolemy of Lucca. Vivarium 40 (1):103-136.
  8. Rebecca Ard Boone (2007). War, Domination, and the Monarchy of France: Claude de Seyssel and the Language of Politics in the Renaissance. Brill.
    In medias res: the life of Claude de Seyssel -- The scholar diplomat -- The translator of histories -- Seyssel in Italy : a scholar looks at war -- The scholar and the state -- Seyssel, the church, and the ideal prelate.
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  9. Alain Boureau (1997). From Law to Theology and Back: The Rise of the Notion of Person During the Central Middle Ages. The European Legacy 2 (8):1325-1335.
    (1997). From law to theology and back: The rise of the notion of person during the central Middle Ages. The European Legacy: Vol. 2, The Individual in European Culture, pp. 1325-1335.
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  10. Vernon J. Bourke (1974). Aquinas and Recent Theories of Right. Proceedings of the American Catholic Philosophical Association 48:187-197.
  11. Vernon J. Bourke (1931). The Political Philosophy of St. Augustine. Proceedings of the American Catholic Philosophical Association 7:45-55.
  12. Charles W. Brockwell Jr (1977). Augustine's Ideal of Monastic Community. Augustinian Studies 8:91-109.
  13. 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.
  14. C. Delisle Burns (1917). A Medieval Internationalist. The Monist 27 (1):105-113.
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  15. David Burr & David Flood (1980). Peter Olivi: On Poverty and Revenue. Franciscan Studies 40 (1):18-58.
  16. Richard A. Crofts (1973). The Common Good in the Political Theory of Thomas Aquinas. The Thomist 37 (1):155-73.
  17. Frank de la Vega (1959). Augustine, Philosopher of Freedom. New Scholasticism 33 (4):538-540.
  18. Richard K. Emmerson (2001). Jeffrey Jerome Cohen, Ed., The Postcolonial Middle Ages.(New Middle Ages.) New York: St. Martin's Press, 2000. Pp. Vii, 286; 1 Black-and-White Figure. $45. [REVIEW] Speculum 76 (4):1014-1016.
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  19. Carolly Erickson (1976). The Fourteenth-Century Franciscans and Their Critics: II. Poverty, Jurisdiction, and Internal Change. Franciscan Studies 36 (1):108-147.
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  20. Thomas A. Fay (1980). The Just War In the Middle Ages. New Scholasticism 54 (2):253-255.
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  21. Rumold Fennessy (1957). Guillelmi de Ockham Opera Politica. Vol. III. Philosophical Studies 7:177-177.
  22. G. Fioravanti (1997). Aristotle's' Politica'in the Middle Ages: Its Diffusion and Reception. Rivista di Storia Della Filosofia 52 (1):17-29.
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  23. Gianfranco Fioravanti (1996). Il Tractatus yconomicus di Galvano Fiamma O. P. (1282-dopo il 1344). [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 1 (1):217-229.
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  24. G. B. Flahiff (1940). The Medieval Papacy in Action. Thought: A Journal of Philosophy 15 (4):745-746.
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  25. Ernest L. Fortin (1971). Political Idealism and Christianity in the Thought of St. Augustine. The Saint Augustine Lecture Series:1-38.
  26. Ernest L. Fortin (1970). The Political Implications of St. Augustine's Theory of Conscience. Augustinian Studies 1:133-152.
  27. Timothy Fuller (1990). Compatibilities on the Idea of Law in Thomas Aquinas and Thomas Hobbes. Hobbes Studies 3 (1):112-134.
  28. 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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  29. William Graham (2000). Augustine and the Limits of Politics. Dialogue 39 (1):175-176.
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  30. Jiménez Jiménez & Luis Felipe (2007). Dios y El Gobierno de Los Hombres En la Europa Medieval: Una Introducción a la Filosofía y la Política En la Edad Media. Fondo Estatal Para la Cultura y Las Artes de Zacatecas.
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  31. Henry Ansgar Kelly (2009). Jeremy Goldberg, Communal Discord, Child Abduction, and Rape in the Later Middle Ages. (The New Middle Ages.) New York and Basingstoke, Eng.: Palgrave Macmillan, 2008. Pp. Xiv, 239; 1 Black-and-White Figure, 2 Genealogical Tables, and 2 Maps. $74.95. [REVIEW] Speculum 84 (2):440-441.
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  32. John Kilcullen, Medieval Political Theory.
    Every intellectual discipline constructs and reconstructs its own history, as writings not previously regarded as important get into reading lists and others fall out. Until recently students of political theory were urged to read Plato and Aristotle, and then Hobbes and Locke, but nothing, or very little, between the Greeks and the early moderns. Those who have ventured into this gap have found that, at least from the thirteenth century, there was a good deal of political theory, with clear links (...)
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  33. George Knysh (2000). Ockham's First Political Treatise?: The Impugnatio Constitutionum Papae Iohannis [April/May 1328]. Franciscan Studies 58 (1):237-259.
  34. Roberto Lambertini (2002). Raimundus Acgerii's Commentary on Aristotle's Politics: Some Notes. Vivarium 40 (1):14-40.
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  35. George J. Lavere (1981). The Influence of Saint Augustine on Early Medieval Political Theory. Augustinian Studies 12:1-9.
  36. George J. Lavere (1980). The Political Realism of Saint Augustine. Augustinian Studies 11:135-144.
  37. David A. Lenihan (1996). The Influence of Augustine's Just War. Augustinian Studies 27 (1):55-93.
  38. David A. Lenihan (1988). The Just War Theory in the Work of Saint Augustine. Augustinian Studies 19:37-70.
  39. Ewart Lewis (1956). The Growth of Papal Government in the Middle Ages. Thought: A Journal of Philosophy 31 (2):313-315.
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  40. Anthony J. Lisska & Maria Theresa (forthcoming). The Common Good in the Political Theory of Thomas Aquinas. The Thomist.
    This study investigates the function of the common good in the political theory of thomas aquinas. it concludes that at every point in his political theory the concept of the common good plays a significant, if not determinative role. his moderate position between collectivism and individualism recognizes that the individual lives in social relationships which include social responsibilities.
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  41. Costantino Marmo (1997). Bacon, Aristotle (and All the Others) on Natural Inferential Signs. Vivarium 35 (2):136-154.
  42. Berard Marthaler (1956). Grace and Original Justice According to St. Thomas (Review). Franciscan Studies 16 (3):307-308.
  43. Roman Míčka (2009). Faith and Liberty. The Economic Thought of the Late Scholastics. Studia Neoaristotelica 6 (1):138-153.
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  44. Moorhouse F. X. Millar (1929). St. Augustine and Cicero's Definition of the State. Thought: A Journal of Philosophy 4 (2):254-266.
  45. Moorhouse I. X. Millar (1930). St. Augustine and Political Theory. Thought: A Journal of Philosophy 5 (2):272-280.
  46. John B. Morrall (1949). Some Note's on a Recent Interpretation of William of Ockham's Political Philosophy. Franciscan Studies 9 (4):335-369.
  47. Cary J. Nederman (2002). Mechanics and Citizens: The Reception of the Aristotelian Idea of Citizenship in Late Medieval Europe. Vivarium 40 (1):75-102.
  48. Cary J. Nederman (1986). The Aristotelian Doctrine of the Mean and John of Salisbury's Concept of Liberty. Vivarium 24 (2):128-142.
  49. Robert J. O'Connell (1963). The Political and Social Ideas of St. Augustine. International Philosophical Quarterly 3 (4):631-632.
  50. Francis Oakley (1998). The Absolute and Ordained Power of God and King in the Sixteenth and Seventeenth Centuries: Philosophy, Science, Politics, and Law. Journal of the History of Ideas 59 (4):669-690.
1 — 50 / 67