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  1. Marilyn McCord Adams (2001). Ockham on the Soul. Proceedings of the American Catholic Philosophical Association 75:43-77.
    In this paper, I argue that Ockham’s seemingly pessimistic epistemological assessments of what we can know about the human soul and its relation to the body reflect a sound appreciation of what is involved in the theoretical development of philosophy and natural science. In order to make my argument, I first undermine the idea that demonstration was a norm that scholastic disputation regularly expected to achieve; and second, I examine Ockham’s treatment of three major topics in psychology (thus illustrating how (...)
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  2. Marilyn McCord Adams (1998). Ockham on Final Causality: Muddying the Waters. Franciscan Studies 56 (1):1-46.
  3. Marilyn McCord Adams (1987). William Ockham. University of Notre Dame Press.
  4. Marilyn McCord Adams (1986). The Structure of Ockham's Moral Theory. Franciscan Studies 46 (1):1-35.
  5. Marilyn McCord Adams (1982). Relations, Inherence and Subsistence: Or, Was Ockham a Nestorian in Christology? Noûs 16 (1):62-75.
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  6. Marilyn McCord Adams (1979). Was Ockham a Humean About Efficient Causality? Franciscan Studies 39 (1):5-48.
  7. Marilyn McCord Adams (1978). Ockham's Theory of Natural Signification. The Monist 61 (3):444-459.
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  8. Marilyn McCord Adams (1977). Ockham's Nominalism and Unreal Entities. Philosophical Review 86 (2):144-176.
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  9. Marilyn McCord Adams (1977). William of Ockham: The Metamorphosis of Scholastic Discourse (Review). Journal of the History of Philosophy 15 (3):334-339.
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  10. Marilyn McCord Adams (1976). Ockham on Identity and Distinction. Franciscan Studies 36 (1):5-74.
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  11. Marilyn McCord Adams (1976). What Does Ockham Mean by `Supposition'? Notre Dame Journal of Formal Logic 17 (3):375-391.
  12. Lilli Alanen (1985). Descartes, Duns Scotus and Ockham on Omnipotence and Possibility. Franciscan Studies 45 (1):157-188.
  13. Claude Albert (2007). Mental Language and Tradition Encounters in Medieval Philosophy : Anselm, Albert and Ockham. In John Marenbon (ed.), The Many Roots of Medieval Logic: The Aristotelian and the Non-Aristotelian Traditions: Special Offprint of Vivarium 45, 2-3 (2007). Brill.
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  14. Fabrizio Amerini (2009). William of Ockham and Mental Synonymy. The Case of Nugation. Franciscan Studies 67 (1):375-403.
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  15. Fabrizio Amerini (2005). What is Real. A Reply to Ockham's Ontological Program. Vivarium 43 (1):187-212.
    When Ockham's logic arrives in Italy, some Dominican philosophers bring into question Ockham's ontological reductionist program. Among them, Franciscus de Prato and Stephanus de Reate pay a great attention to refute Ockham's claim that no universal exists in the extra-mental world. In order to reject Ockham's program, they start by reconsidering the notion of 'real', then the range of application of the rational and the real distinction. Generally, their strategy consists in re-addressing against Ockham some arguments extracted from Hervaeus Natalis's (...)
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  16. Christopher J. Anderson (2001). Can Ockham's Razor Cut Through the Mind-Body Problem? A Critical Examination of Churchland's "Raze Dualism" Argument for Materialism. Journal of Theoretical and Philosophical Psychology 21 (1):46-60.
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  17. Robert Andrews (1994). The Defensorium Ockham. Franciscan Studies 54 (1):99-110.
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  18. Anonymus (1994). Anonymus: Defensorium Ockham Ms. Romae, bibl. Angelica 1017 ff. 21r-36r. Franciscan Studies 54 (1):111-122.
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  19. Roger Ariew (1977). Did Ockham Use His Razor? Franciscan Studies 37 (1):5-17.
  20. E. J. Ashworth (2002). Le discours intérieur de Platon à Guillaume d'Ockham Claude Panaccio Paris: Éditions du Seuil, 1999, 341 pp. [REVIEW] Dialogue 41 (01):202-.
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  21. E. J. Ashworth (1984). Inconsistency and Paradox in Medieval Disputations: A Development of Some Hints in Ockham. Franciscan Studies 44 (1):129-139.
  22. E. Jennifer Ashworth (2013). Descent and Ascent From Ockham to Domingo de Soto: An Answer to Paul Spade. Vivarium 51 (1-4):385-410.
  23. E. Jennifer Ashworth (2006). Ockham on Concepts. Dialogue 45 (4):785-787.
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  24. E. Jennifer Ashworth (2006). Ockham on Concepts Claude Panaccio Ashgate Studies in Medieval Philosophy Aldershot, UK: Ashgate, 2004, Vii + 197 Pp. [REVIEW] Dialogue 45 (04):785-.
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  25. M. B. B. (1975). Alessandro Achillini (1463-1512) and His Doctrine of 'Universals' and 'Transcendentals.' a Study in Renaissance Ockhamism. [REVIEW] Review of Metaphysics 29 (2):347-349.
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  26. Michael D. Barber (1977). "William of Ockham: The Metamorphosis of Scholastic Discourse," by Gordon Leff. The Modern Schoolman 54 (3):283-286.
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  27. J. D. Bastable (1956). William Ockham, Summa Logicae. Philosophical Studies 6:243-244.
  28. Jan P. Beckmann (1998). Ockham, Ockhamismus, und Nominalismus: Spuren der Wirkungsgeschichte des Venerabilis Inceptors. Franciscan Studies 56 (1):77-95.
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  29. John Beierle (1984). A Truth-Functional Non-Modal Interpretation of Ockham's Theory of Consequences. Franciscan Studies 44 (1):71-80.
  30. Gustav Bergmann (1954). Some Remarks on the Ontology of Ockham. Philosophical Review 63 (4):560-571.
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  31. C. Francisco Bertelloni (1986). Ein Fehltritt im Ockhams Empirismus?: Über eine Stelle des 'Breviloquiums'. Franciscan Studies 46 (1):227-241.
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  32. Joel Biard (1984). L'unité du Monde Selon Guillaume D'Ockham. Vivarium 22 (1):63-83.
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  33. T. Bruce Birch (1936). The Theory of Continuity of William of Ockham. Philosophy of Science 3 (4):494-505.
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  34. Otto Bird (1961). Topic and Consequences in Ockham's Logic. Notre Dame Journal of Formal Logic 2 (2):65-78.
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  35. T. S. Blyth & J. C. Varlet (1996). The Dual Space of a Finite Simple Ockham Algebra. Studia Logica 56 (1-2):3 - 21.
    Let (L; f) be a finite simple Ockham algebra and let (X;g) be its dual space. We first prove that every connected component of X is either a singleton or a generalised crown (i.e. an ordered set that is connected, has length 1, and all vertices of which have the same degree). The representation of a generalised crown by a square (0,1)-matrix in which all line sums are equal is used throughout, and a complete description of X, including the number (...)
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  36. Philotheus Boehner (1964). Scotus' Teachings According to Ockham: I. On the Univocity of Being. Franciscan Studies 6 (1):100-107.
  37. Philotheus Boehner (1958/1992). Collected Articles on Ockham. Franciscan Institute.
  38. Philotheus Boehner (1951). Does Ockham Know of Material Implication? Franciscan Studies 11 (3-4):203-230.
  39. Philotheus Boehner (1951). The Relative Date of Ockham's Commentary on the Sentences. Franciscan Studies 11 (3-4):305-316.
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  40. Philotheus Boehner (1950). Wilhelm Ockham, 1349-1949 (Review). Franciscan Studies 10 (3):316-318.
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  41. Philotheus Boehner (1949). A Recent Presentation of Ockham's Philosophy. Franciscan Studies 9 (4):443-456.
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  42. Philotheus Boehner (1948). The Critical Value of Quotations of Scotus' Works Found in Ockham's Writings. Franciscan Studies 8 (2):192-201.
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  43. Philotheus Boehner (1946). Ockham's Theory of Signification. Franciscan Studies 6 (2):143-170.
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  44. Philotheus Boehner (1942). The Text Tradition of Ockham's Ordinatio. New Scholasticism 16 (3):203-241.
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  45. Ivan Boh (1984). Propositional Attitudes in the Logic of Walter Burley and William Ockham. Franciscan Studies 44 (1):31-59.
  46. John Boler (2003). Ockham on the Concept. Medieval Philosophy and Theology 11 (1):65-86.
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  47. John Boler (1998). Ockham on Difference in Category. Franciscan Studies 56 (1):97-113.
  48. John Boler (1994). Accidents in Ockham's Ontological Project. Franciscan Studies 54 (1):79-97.
  49. John Boler (1985). Ockham's Cleaver. Franciscan Studies 45 (1):119-144.
  50. John Boler (1980). Peirce, Ockham, and Scholastic Realism. The Monist 63 (3):290-303.
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1 — 50 / 313