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  1. Peter Adamson (2006). Al-Kind=I. Oup Usa.
    The first book in the Great Medieval Thinkers series to focus on an Islamic philosopher. It offers a brief, accessible introduction to the thought of the philosopher al -Kindi . His works, though brief, are of great historical importance. Al-Kindi was the first philosopher of the Islamic world. Peter Adamson will survey what is known of al-Kindi's life, examine his thought on a wide range of topics, and consider the relationship of al-Kindi's work to his Greek sources.
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  2. Peter Adamson (2002). Before Essence and Existence: Al-Kindi's Conception of Being. Journal of the History of Philosophy 40 (3):297-312.
    This paper studies the first metaphysical theory in Arabic philosophy, that of al-Kindi, as found in "On First Philosophy" and other of his works. Placing these works against the background of translations produced in al-Kindi's circle (the "Theology of Aristotle," which is the Arabic version of Plotinus, and the "Liber de Causis," the Arabic version of Proclus' "Elements of Theology"), it argues that al-Kindi has two conceptions of being: "simple" being, which excludes predication and derives from Neoplatonism, and "complex" being, (...)
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  3. Emmanuel Alloa (2013). Visual Studies in Byzantium. A Pictorial Turn Avant la Lettre. Journal of Visual Culture 12 (1):3-29.
    As Hegel once said, in Byzantium, between homoousis and homoiousis, the difference of one letter could decide the life and death of thousands. As this article seeks to argue, Byzantine thinking was not only attentive to conceptual differences, but also to iconic ones. The iconoclastic controversy (726-842 AD) arose from two different interpretations of the nature of images: whereas iconoclastic philosophy is based on the assumption of a :fundamental 'iconic identity', iconophile philosophy defends the idea of'iconic difference'. And while the (...)
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  4. E. J. Ashworth (1988). Review Article. Vivarium 26 (2):141-150.
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  5. F. B. A. Asiedu (2002). Augustine's Christian–Platonist Account of Goodness: A Reconsideration. Heythrop Journal 43 (3):328–343.
    Augustine’s metaphysics is a subject little studied, but often much criticized. Among the recent studies of Augustine’s metaphysics, Scott MacDonald’s interpretation of Augustine’s notion of goodness claims that Augustine’s account is incoherent. This suggests a reading of Augustine that is somewhat problematic. This article argues that much of the difficulty that MacDonald claims rests on a misunderstanding of Augustine’s views about the goodness of creation and existence and the corruptibility of created things. Augustine’s position takes for granted an understanding of (...)
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  6. Michel R. Barnes (1994). The Polemical Context and Content of Gregory of Nyssa's Psychology. Medieval Philosophy and Theology 4:1-24.
  7. D. Burns (2004). Proclus and the Theurgic Liturgy of Pseudo-Dionysius. Dionysius 22:111-132.
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  8. Eligius M. Buytaert (1953). Damascenus Latinus: On Item 417 of Stegmueller's Repertorium Commentariorum. Franciscan Studies 13 (2-3):37-70.
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  9. Eligius M. Buytaert (1951). The Earliest Latin Translation of Damascene's De Orthodoxa Fide III 1-8. Franciscan Studies 11 (3-4):49-67.
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  10. Deirdre Carabine (1997). Iohannes Scottus Eriugena, Periphyseon (De Diuisione Naturae): Liber Quartus, Ed. Edouard A. Jeauneau with Mark A. Zier; Trans. John J. O'Meara and I. P. Sheldon-Williams (†). (Scriptores Latini Hiberniae, 13.) Dublin: School of Celtic Studies, Dublin Institute for Advanced Studies, 1995. Pp. Xliv, 338; Black-and-White Frontispiece. IR£15. [REVIEW] Speculum 72 (4):1169-1169.
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  11. Deirdre Carabine (1988). Apophasis and Metaphysics in the Periphyseon of John Scottus Eriugena. Philosophical Studies 32:63-82.
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  12. Deirdre Carabine (1988). The Philosophy of John Scottus Eriugena. Philosophical Studies 32:339-341.
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  13. Dierdre Carabine (2000). John Scottus Eriugena. Oup Usa.
    This volume provides a brief and accessible introduction to the 9th-century philosopher and theologian John Scottus Eriugena, who was perhaps the most important philosophical thinker to appear in Latin Christendom in the period between Augustine and Anselm. Eriugena was known as the interpreter of Greek thought to the Latin West, particularly as teacher to Frankish emperor Charles the Bald, and this book emphasizes the relation of Eriugena's thought to his Greek and Latin sources, while also looking at his speculative philosophy.
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  14. Peter J. Casarella (1995). On the Reading Method in Rorem's Pseudo-Dionysius. The Thomist 59 (4):633-644.
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  15. John C. Cavadini (1981). Alcuin and Augustine. Augustinian Studies 12:11-18.
  16. Erin M. Cline (2005). Augustine's Change of Aspect. Heythrop Journal 46 (2):135–148.
  17. Naomi G. Cohen (2004). Philo on the Creation D. T. Runia: Philo of Alexandria : On the Creation of the Cosmos According to Moses. Introduction, Translation and Commentary . (Philo of Alexandria Commentary Series 1.) Pp. XVIII + 443. Leiden, Boston, and Cologne: Brill, 2001. Cased, €103/Us$120. Isbn: 90-04-12169-. [REVIEW] The Classical Review 54 (1):50.
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  18. John Charles Cooper (1992). The Philosophy of John Scottus Eriugena. Idealistic Studies 22 (3):232-234.
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  19. L. M. De Rijk (1963). On the Curriculum of the Arts of the Trivium at St. Gall From C. 850-C. 1000. Vivarium 1 (1):35-86.
  20. J. M. Dillon (1988). Latin Platonism Stephen Gersh: Middle Platonism and Neoplatonism. The Latin Tradition. (Publications in Medieval Studies, 23.) 2 Vols. Pp. Xx + 413; Xviii + 421–939. Notre Dame, IN: University of Notre Dame Press, 1986. £67.50. [REVIEW] The Classical Review 38 (01):71-73.
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  21. John Dillon (1999). Philo & the Church Fathers. Ancient Philosophy 19 (1):184-186.
  22. John Dillon (1992). The Roots of Reason in John Scottus Eriugena. Philosophical Studies 33:25-38.
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  23. Johannes Dräseke (1914). XX. Zu Johannes Scotus Erigena. Archiv für Geschichte der Philosophie 27 (4):428-448.
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  24. Donald F. Duclow (1972). Pseudo-Dionysius, John Scotus Eriugena, Nicholas of Cusa. International Philosophical Quarterly 12 (2):260-278.
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  25. Michael Dunne & J. J. McEvoy (eds.) (2002). History and Eschatology in John Scottus Eriugena and His Time: Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, [Held at] Maynooth and Dublin, August 16-20, 2002. [REVIEW] University Press.
    ... END Reflections on Johannes Scottus's Place in Carolingian Eschatology BERNARD MCGINN I. Eschatology in the Ninth Century In 847, during the decade that ...
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  26. Paul Edward Dutton (2005). Filiolitas. American Catholic Philosophical Quarterly 79 (4):549-566.
    The ninth-century Irish philosopher, theologian, and speculative grammarian Eriugena invented a number of words, chiefly in order to accommodate Greek terms in Latin. Filiolitas or “sonship” was one of these and a particularly distinctive new word, which almost no one but Eriugena seems to have used. Indeed it appears in all the works ascribed to him and serves both as a word for adoptive sonship in a theological context and as a relative noun in grammatical references. The appearance of the (...)
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  27. Paul Edward Dutton (1997). Eriugena, De la Division de la Nature: Periphyseon, Livre Il: La Nature Créatrice Incréée, Livre II: La Nature Creatrice Créée. Review of Metaphysics 50 (3):654-656.
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  28. Paul Edward Dutton (1985). Das Werk Des Johannes Scottus Eriugena Im Rahmen Des Wissenschaftsverständnisses Seiner Zeit. Eine Hinführung Zu Periphyseon. Journal of the History of Philosophy 23 (2):253-254.
  29. J. Engels (1963). Origine, Sens Et Survie du Terme Boécien «Secundum Placitum». Vivarium 1 (1):87-114.
    La première fois que SECUNDUM PLACITUM se présente chez Boèce, c'est dans sa traduction de la définition aristotélienne du nom du Peri Herméneias (I6 a I9): "Ovoμα μν oüv στ φων σημαντιΧ Χατ συνΧην...Ι qu'il rend: NOMEN ERGO EST VOX SIGNIFICATIVA SECUNDUM PLACITUM. L'expression y est le substitut de Χατ συνν qu'on interprète en général comme signifiant «par convention». En interprétant SECUNDUM PLACITUM de la même manière, on a l'avantage de faire correspondre parfaitement l'expression latine au sens usuel du terme (...)
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  30. Michael Ewbank (1993). Pseudo-Dionysius and the Metaphysics of Aquinas. Review of Metaphysics 47 (2):375-377.
  31. Leo C. Ferrari (1980). Paul at the Conversion of Augustine. Augustinian Studies 11:5-20.
  32. Jerold C. Frakes (ed.) (1988). The Fate of Fortune in the Early Middle Ages: The Boethian Tradition. E.J. Brill.
    CHAPTER ONE INTRODUCTION Previous studies of fortuna in ancient and medieval culture are numerous — to be found as full-length monographs, articles and ...
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  33. Jerold C. Frakes (1984). The Ancient Concept of Casus and its Early Medieval Interpretations. Vivarium 22 (1):1-34.
  34. Stephen Gersh (1985). Pseudo-Dionysius Aeropagite. New Scholasticism 59 (2):231-233.
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  35. Matthias Gerth (2011). Martianus Capella (B.) Ferré (ed., trans.) Martianus Capella: Les noces de Philologie et de Mercure. Tome VI. Livre VI. La géométrie. (Collection des Universités de France publiée sous le patronage de l'Association Guillaume Budé 389.) Pp. cxxii + 209. Paris: Les Belles Lettres, 2007. Paper, €39. ISBN: 978-2-251-01449-4. (R.) Schievenin Nugis ignosce lectitans. Studi su Marziano Capella. (Polymnia 12.) Pp. viii + 211, figs. Trieste: EUT Edizioni Università di Trieste, 2009. Paper, €20. ISBN: 978-88-8303-270-7. [REVIEW] The Classical Review 61 (02):492-494.
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  36. B. Goebel (2004). John Scottus Eriugena, Treatise on Divine Predestination, Translated by Mary Brennan, with an Introduction to the English Translation by Avital Wohlman. Philosophisches Jahrbuch 111 (2):204-206.
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  37. Eric Graff (2002). A Primitive Text ofPeriphyseon VRediscovered. Recherches de Theologie Et Philosophie Medievales 69 (2):271-295.
    Book V of Eriugena’s Periphyseon presents new critical problems because of the lack of the Rheims manuscript, which contains the author’s own revisions. The text which has been called Versio Prima in the first four books of Jeauneau’s new edition is lacking for the fnal volume. Working from a transcription of the second portion of the Clauis Physicae, the epitome of the Periphyseon by Honorius Augustodunensis, the author reports that the unpublished Clauis II contains a text of Periphyseon V that (...)
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  38. S. L. Greenslade (1947). M. Thomas Aquinas Carroll: The Venerable Bede: His Spiritual Teachings. (Studies in Mediaeval History, New Series, Vol. IX.) Pp. Ix+270. Washington, D.C.: Catholic University of America Press, 1946. Paper. [REVIEW] The Classical Review 61 (3-4):130-.
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  39. Wayne J. Hankey (1994). Pseudo-Dionysius. Augustinianum 34 (2):514-518.
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  40. Michael Harrington (1998). Unusquisque En Suo Sensu Abundet': Human Perspective in Eriugena's" Periphyseon. Dionysius 16:123-140.
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  41. Carolyn G. Hartz (2007). Bede and the Grammar of Time. British Journal for the History of Philosophy 15 (4):625 – 640.
  42. Herman Hausheer (1937). St. Augustine's Conception of Time. Philosophical Review 46 (5):503-512.
  43. Malcolm Heath (2003). Pseudo-Dionysius Art of Rhetoric 8-11: Figured Speech, Declamation, and Criticism. American Journal of Philology 124 (1):81-105.
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  44. R. M. Henry (1939). The Gateway to the Middle Ages Eleanor Shipley Duckett: The Gateway to the Middle Ages. Pp. Xii+620; Frontispiece (Portrait of Boethius). New York: The Macmillan Company (London: Macmillan), 1938. Cloth, 21s. [REVIEW] The Classical Review 53 (5-6):198-199.
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  45. Darren Hibbs (2005). Was Gregory of Nyssa a Berkeleyan Idealist? British Journal for the History of Philosophy 13 (3):425 – 435.
  46. Marian Hillar, Philo of Alexandria. Internet Encyclopedia of Philosophy.
  47. E. F. Jacob (1936). The Birth of the Middle Ages H. St. L. B. Moss : The Birth of the Middle Ages, 395–814. Pp. Xviii + 291; 8 Plates, 10 Maps. Oxford: Clarendon Press, 1935. Cloth, 12s. 6d. [REVIEW] The Classical Review 50 (05):197-.
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  48. John Jones (1980). The Ontological Difference for St. Thomas and Pseudo-Dionysius. Dionysius 4:119-132.
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  49. Muhammad Ali Khalidi (2003). Al-Fārābi on the Democratic City. British Journal for the History of Philosophy 11 (3):379 – 394.
    This essay will explore some of al-Farabı’s paradoxical remarks on the nature and status of the democratic city (al-madınah al-jama`ıyyah). In describing this type of non-virtuous city, Farabı departs significantly from Plato, according the democratic city a superior standing and casting it in a more positive light. Even though at one point Farabı follows Plato in considering the timocratic city to be the best of the imperfect cities, at another point he implies that the democratic city occupies this position. Since (...)
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  50. Agnieszka Kijewska (2011). The Conception of the First Cause in Book Two of John Scottus Eriugena's Periphyseon. Anuario Filosófico 44 (1):29-52.
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