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  1. Francesca Alesse (ed.) (2008). Philo of Alexandria and Post-Aristotelian Philosophy. Brill.
    An inquiry drawing on the presence of Hellenistic philosophy in Philo provides a better knowledge of the diffusion of Hellenistic philosophy since the late ...
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  2. Luigi Alici (2006). Initium Omnis Operis Verbum. On the Semantics of Opus/Operari in Augustine. Quaestio 6 (1):15-35.
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  3. F. Amerio (1954). San Agostino E la Musica. Humanitas 9:1050-1058.
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  4. Charles A. Anderson (2011). Philo of Alexandria's Views of the Physical World. Mohr Siebeck.
    The problem of Philo's ambivalence about the physical world -- The context for Philo's ambivalence toward the physical world -- Philo's negative terminology for the physical world : [ousia, hylē, genesis, genētos] -- Philo's positive terminology for the physical world : [kosmos] -- Philo's positive terminology for the physical world : [physis] part 1 -- Philo's positive terminology for the physical world : [physis] part 2 -- Higher and lower approaches to God -- The ambiguity of the physical world : (...)
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  5. George Arabatzis (2009). Michael of Ephesus on the Empirical Man, the Scientist and the Educated Man (in Ethica Nicomachea X and in De Partibus Animalium I). In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill. 101--163.
  6. A. H. Armstrong (1967). The Cambridge History of Later Greek and Early Medieval Philosophy. London, Cambridge U.P..
    Surveys philosophy from the neo-Platonists to St. Anselm, showing how Greek philosophy took the form in which it was known to its cultural inheritors and how ...
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  7. E. J. Ashworth (1999). Ralph McInerny, Aquinas and Analogy. Washington, D.C.: Catholic University of America Press, 1996. Pp. X, 169. [REVIEW] Speculum 74 (1):215-217.
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  8. E. J. Ashworth (1986). Review. [REVIEW] Vivarium 24 (2):158-162.
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  9. Aurelius Augustinus & John A. Mourant (1964). Introduction to the Philosophy of Saint Augustine Selected Readings and Commentaries. Pennsylvania State University Press.
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  10. Richard Arthur Baer (1970). Philo's Use of the Categories Male and Female. Leiden,E. J. Brill.
    The themes of becoming male, becoming one, and becoming a virgin, although by no means dominant motifs in Philo's writings, were seen to be thoroughly consistent with his wider usage of the categories male and female. The earlier ...
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  11. David L. Bartlett (2000). Preaching to Galatians. Interpretation 54 (3):279-292.
    In Galatians, Paul points to a God who reaches out to all of humankind in Jesus Christ. It is not what we work but what God works in us that shapes faithful Christian living.
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  12. David Bates (1999). Leah Shopkow, History and Community: Norman Historical Writing in the Eleventh and Twelfth Centuries. Washington, DC: Catholic University of America Press, 1997. Pp. Xvi, 327; Black-and-White Facsimile Frontispiece, 1 Map, and 1 Genealogical Table. $39.95. [REVIEW] Speculum 74 (3):837-838.
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  13. Werner Beierwaltes (2009). Eriúgena: Rasgos Fundamentales de Su Pensamiento. Eds. Universidad de Navarra.
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  14. Werner Beierwaltes (1989). Cusanus and Eriugena. Dionysius 13:114-152.
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  15. David N. Bell (2006). Boyd Taylor Coolman, Knowing God by Experience: The Spiritual Senses in the Theology of William of Auxerre. Washington, D.C.: Catholic University of America Press, 2004. Pp. Xiii, 255. $54.95. [REVIEW] Speculum 81 (2):496-497.
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  16. Thomas Henry Billings (1915/1979). The Platonism of Philo Judaeus. Garland Pub..
  17. Jonathan Black (2003). Psalm Uses in Carolingian Prayerbooks: Alcuin's Confessio Peccatorum Pura and the Seven Penitential Psalms (Use 1). Mediaeval Studies 65 (1):1-56.
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  18. Emilio Blanco Gómez (1989). La Fecha de Composicion de la Doctrina Pueril. Studia Lulliana 29 (81):147-154.
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  19. Bernhard Blankenhorn (2012). L'ontologie de la Grâce: Après Chauvet, Saint Paul. Revue Thomiste 112 (4):663-691.
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  20. R. Bloch (1908). XVI. Liber secundus yconomicorum Aristotilis. Archiv für Geschichte der Philosophie 21 (3):441-468.
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  21. R. Block (1908). Liber secundus yconomicorum Aristotilis. Archiv für Geschichte der Philosophie 21 (4):441-468.
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  22. H. J. Blumenthal & Gillian Clark (eds.) (1993). The Divine Iamblichus: Philosopher and Man of Gods. Bristol Classical Press.
  23. William F. Boggess (1970). Alfarabi and the Rhetoric: The Cave Revisited. Phronesis 15 (1):86-90.
  24. Tsocho Boiadzhiev, Georgi Kapriev, Andreas Speer & International Society for the Study of Medieval Philosophy (2000). Die Dionysius-Rezeption Im Mittelalter Internationales Kolloquium in Sofia Vom 8. Bis 11. April 1999 Unter der Schirmherrschaft der Société Internationale Pour l'Étude de la Philosophie Médiévale. [REVIEW] Brepols.
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  25. John Boler (1998). Augustine: Ancient Thought Baptized. [REVIEW] International Studies in Philosophy 30 (4):139-140.
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  26. Dionisio Borobio (1991). Lo social en la liturgia y los sacramentos: doctrina y "recepción". Salmanticensis 38 (1):33-64.
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  27. Vernon J. Bourke (1992). Ralph McInerny, Boethius and Aquinas. Washington, DC: Catholic University of America Press, 1990. Pp. Xv, 268. $38.95. Speculum 67 (2):452-454.
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  28. Vernon J. Bourke (1948). AUGUSTINE, ST. "Confessionum Libri XIII". [REVIEW] Modern Schoolman 26:268.
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  29. F. M. Braun (1969). La Foi Selon Saint Jean. Revue Thomiste 69:357-377.
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  30. Emilio Brito (1995). Pedro M. Gasparotto, San Augustín. Las Confesiones. Guía de Lectura. Revue Philosophique De Louvain 93 (3):430-430.
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  31. Stephen F. Brown (1981). Fernand van Steenberghen, Thomas Aquinas and Radical Aristotelianism. Washington, D.C.: Catholic University of America Press, 1980. Paper. Pp. X, 114. $6.95. [REVIEW] Speculum 56 (1):224.
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  32. Michael J. Buckley (1963). Saint Justin and the Ascent of the Mind to God. Pacific Philosophical Quarterly 44 (1):89.
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  33. Donald X. Burt (1999). Friendship and Society an Introduction to Augustine's Practical Philosophy. Monograph Collection (Matt - Pseudo).
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  34. Thomas Buske (1968). Societas Christiana. Skandinavischer Beitrag zur religionsphilosophischen Propädeutik. Archiv für Geschichte der Philosophie 50 (3):262-274.
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  35. Antonio Caccoari (2003). Philo and the Nazirite. In Francesca Calabi (ed.), Italian Studies on Philo of Alexandria. Brill Academic Publishers.
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  36. Francesca Calabi (2013). Filone di Alessandria. Carocci.
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  37. Francesca Calabi (2008). God's Acting, Man's Acting: Tradition and Philosophy in Philo of Alexandria. Brill.
    The topic tackled in this book is Philo's account of the complex, double-sided nature of God's acting - the two-sided coin of God as transcendent yet immanent, ...
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  38. Francesca Calabi (ed.) (2003). Italian Studies on Philo of Alexandria. Brill Academic Publishers.
    The essays collected in Italian Studies on Philo of Alexandria give an overview of the main trends of current Italian research on Philo of Alexandria, making ...
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  39. Francesca Calabi (2003). Theatrical Language in Philo's in Flaccum. In , Italian Studies on Philo of Alexandria. Brill Academic Publishers.
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  40. Deirdre Carabine (1997). Periphyseon : Liber Quartus. [REVIEW] Speculum 72 (4):1169-1169.
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  41. Luis Alonso Gerena Carrillo (2010). La función de la doctrina heraclítea en el Teeteto. Estudios de Filosofía 41:139-154.
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  42. Antonio Cataldo (2012). Música y subjetividad. Hegel y las concepciones románticas de la música. Anales Del Seminario de Historia de la Filosofía 29 (2):593-608.
    La definición hegeliana de la música como Kunst des Gemüts no alude a la simple expresión de sentimientos, sino al hecho de que únicamente la música se dirige al yo, al sí mismo como tal, absolutamente. Que la música no sea solamente expresión de sentimientos particulares, sino del sentimiento puro o la subjetividad en sí, se fundamenta en el rasgo más determinante que comparten la música y el alma: la temporalidad. La música expresa al yo en su esencia radicalmente temporal. (...)
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  43. Anthony J. Celano (1990). Boethius of Dacia: On the Supreme Good, On the Eternity of the World, On Dreams (Review). Journal of the History of Philosophy 28 (2):286-287.
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  44. Harold F. Cherniss (1930/1971). The Platonism of Gregory of Nyssa. New York,B. Franklin.
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  45. Marcus Tullius Cicero, Johannes Sturm, Andrea Navagero & Gaius Marius Victorinus (1558). M.T. Ciceronis Philosophicorum Uolumen Secundum. Excudebat Iosias Rihelius.
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  46. Peter M. Collins (2013). Philosophy in Blessed John Paul II’s Catholic University. Logos: A Journal of Catholic Thought and Culture 16 (3):114-125.
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  47. Raymond Cormier (2009). Davide Del Bello, Forgotten Paths: Etymology and the Allegorical Mindset. Washington, D.C.: Catholic University of America Press, 2007. Pp. Xvii, 187; 7 Black-and-White Figures and 1 Table. $64.95. [REVIEW] Speculum 84 (2):418-420.
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  48. M. Joseph Costelloe (1970). "Boethius: The Consolation of Philosophy," Trans. V. E. Watts; and "Seneca: Letters From a Stoic," Trans. Robin Campbell. [REVIEW] Modern Schoolman 48 (1):98-99.
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  49. V. Cousin (1898). Oeuvres de Platon. Edited by Hilaire Barthelemy-Saint. Philosophical Review 7:106.
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  50. Marta Cristiani (2013). Concursus accidentium. Contingenza, accidentalità o virtualità dei corpi nell'ontologia di Giovanni Eriugena? Rivista di Storia Della Filosofia 1:23-42.
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1 — 50 / 3165