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  1. A. M. A. (1973). Guglielmo di Ockham. [REVIEW] Review of Metaphysics 27 (1):126-126.
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  2. B. W. A. (1981). Quodlibeta Septem. Review of Metaphysics 35 (1):147-148.
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  3. B. W. A. (1976). Summa Logicae. Review of Metaphysics 29 (4):742-743.
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  4. B. W. A. (1976). William of Ockham. Review of Metaphysics 29 (3):552-553.
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  5. Marilyn McCord Adams (2013). Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts. Oxford Studies in Medieval Philosophy 1:23-60.
  6. 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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  7. Marilyn McCord Adams (1999). 11 Ockham on Will, Nature, and Morality. In P. V. Spade (ed.), The Cambridge Companion to Ockham. Cambridge.
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  8. Marilyn McCord Adams (1998). Ockham on Final Causality: Muddying the Waters. Franciscan Studies 56 (1):1-46.
  9. Marilyn Mccord Adams (1990). William Ockham, Volumes I and II. International Journal for Philosophy of Religion 27 (3):188-189.
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  10. Marilyn McCord Adams (1987). William Ockham. University of Notre Dame Press.
  11. Marilyn McCord Adams (1986). The Structure of Ockham's Moral Theory. Franciscan Studies 46 (1):1-35.
  12. Marilyn McCord Adams (1982). Relations, Inherence and Subsistence: Or, Was Ockham a Nestorian in Christology? Noûs 16 (1):62-75.
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  13. Marilyn McCord Adams (1979). Was Ockham a Humean About Efficient Causality? Franciscan Studies 39 (1):5-48.
  14. Marilyn McCord Adams (1978). Ockham's Theory of Natural Signification. The Monist 61 (3):444-459.
  15. Marilyn McCord Adams (1977). Ockham's Nominalism and Unreal Entities. Philosophical Review 86 (2):144-176.
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  16. 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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  17. Marilyn McCord Adams (1976). What Does Ockham Mean by `Supposition'? Notre Dame Journal of Formal Logic 17 (3):375-391.
  18. Marilyn McCord Adams (1976). Ockham on Identity and Distinction. Franciscan Studies 36 (1):5-74.
  19. Marilyn McCord Adams & Richard Cross (2005). Marilyn McCord Adams. Aristotelian Society Supplementary Volume 79 (1):15-52.
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  20. Otl Aicher, Gabriele Greindl, Wilhelm Vossenkuhl & Bayerische Rückversicherung Aktiengesellschaft (1986). Wilhelm von Ockham Das Risiko Modern Zu Denken.
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  21. Lilli Alanen (1985). Descartes, Duns Scotus and Ockham on Omnipotence and Possibility. Franciscan Studies 45 (1):157-188.
  22. 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.
  23. Henry Aldrich & John Cumming (1821). Artis Logicae Compendium in Usum Juventutis Collegii Dubliniensis. Excudebat Johannes Cumming.
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  24. Fabrizio Amerini (2009). William of Ockham and Mental Synonymy. The Case of Nugation. Franciscan Studies 67 (1):375-403.
    In lieu of an abstract, here is a brief excerpt of the content:I. William of Ockham and Mental SynonymyIn recent years an important point of discussion among the scholars of William of Ockham has been the possibility of accounting for a reductionist interpretation of Ockham's mental language. Especially, the debate focused on the legitimacy of eliminating connotative simple terms from mental language by reducing them to their nominal definition. The distinction between absolute and connotative terms plays an important role in (...)
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  25. Fabrizio Amerini (2007). «De Natura Generis». William Ockham And Some Italian Dominicans. Documenti E Studi Sulla Tradizione Filosofica Medievale 18:453-482.
    L'A. si occupa della ricezione della logica occamista, soprattutto in Stefano da Reate , dedicata in grande parte alla confutazione della nova loyca, rappresentata soprattutto dalla Summa logicae di Ockham. Stefano informa anche sulla grande presenza presso i Domenicani del commento di Pietro d'Alvernia all'Isagoge di Porfirio oltre allo Scriptum super Artem veterem di Graziadei da Ascoli. Accanto a questi testi sono utilizzati anche il Tractatus de sencundis intentionibus e i Quodlibeta di Erveo Natale. L'A. esamina un caso esemplare del (...)
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  26. 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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  27. William Ames (1646). Guilielmi Amesii Magni Theologi Ac Philosophi Acutissimi Philosophemata Technometria Duplici Methodo Adornata, Cui Jure Cognation is Nunc Adjunguntur, Ejusdem Adversus Metaphysicam Atq Ethicam Disputatio Theologica : Item Logicae Verae Demonstratio & Adumbratio, Ac Logicae Theses, Res Ejusdem Artis Ordine Enuncleantes. Ex Officina Rogeri Danielis.
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  28. 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.
    Notes that the question of materialism's adequacy as a solution to the mind-body problem is important in psychology as fields supported by eliminative materialism aim to "cannibalize" psychology . A common argument for adopting a materialistic worldview, termed the "Raze Dualism argument" in reference to Ockham's razor, is based on the principle of parsimony. It states that materialism is to be considered the superior solution to the mind-body problem because it is simpler than the dualist alternative. In this paper, a (...)
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  29. Lorincz Andras, Poczos Barnabas, Szirtes Gabor & Takacs Balint (2002). Ockham's Razor at Work: Modeling of the``Homunculus''. Brain and Mind 3 (2).
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  30. Robert Andrews (2000). The Defensorium Ockham: An Edition. Cahiers de l'Institut du Moyen-Âge Grec Et Latin 71:189-273.
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  31. Robert Andrews (1994). The Defensorium Ockham. Franciscan Studies 54 (1):99-110.
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  32. Anonymus (1994). Anonymus: Defensorium Ockham Ms. Romae, bibl. Angelica 1017 ff. 21r-36r. Franciscan Studies 54 (1):111-122.
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  33. Roger Ariew (1977). Did Ockham Use His Razor? Franciscan Studies 37 (1):5-17.
  34. Roger Ariew (1976). Ockham's Razor: A Historical and Philosophical Analysis of Ockham's Principle of Parsimony. Dissertation, University of Illinois at Urbana-Champaign
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  35. 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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  36. E. J. Ashworth (1984). Inconsistency and Paradox in Medieval Disputations: A Development of Some Hints in Ockham. Franciscan Studies 44 (1):129-139.
  37. E. J. Ashworth (1980). William of Ockham, Opera Philosophica Et Theologica. Opera Philosophica, 2. Expositionis in Libros Artis Logicae Prooemium Et Expositio in Librum Porphyrii de Praedicabilibus, Ed. Ernest A. Moody. Expositio in Librum Praedicamentorum Aristotelis, Ed. Gedeon Gál. Expositio in Librum Perihermenias Aristotelis, Ed. Angel Gambatese and Stephen Brown. Tractatus de Praedestinatione Et de Praescientia Dei Respectu Futurorum Contingentium, Ed. Philotheus Boehner, Revised by Stephen Brown. St. Bonaventure, N.Y.: Franciscan Institute, 1978. Pp. 32*, 567. [REVIEW] Speculum 55 (2):414.
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  38. E. Jennifer Ashworth (2013). Descent and Ascent From Ockham to Domingo de Soto: An Answer to Paul Spade. Vivarium 51 (1-4):385-410.
  39. E. Jennifer Ashworth (2006). Ockham on Concepts. Dialogue 45 (4):785-787.
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  40. 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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  41. Jennifer Ashworth (2005). Ockham et la distinction entre les termes abstraits et concrets. Philosophiques 32 (2):427-434.
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  42. 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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  43. Michael D. Barber (1977). "William of Ockham: The Metamorphosis of Scholastic Discourse," by Gordon Leff. Modern Schoolman 54 (3):283-286.
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  44. Stephen Barbone (1996). Natural Law in William of Ockham. International Studies in Philosophy 28 (2):19-34.
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  45. J. D. Bastable (1958). Ockham. Philosophical Studies 8:230-230.
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  46. J. D. Bastable (1958). Ockham. Philosophical Studies 8:230-230.
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  47. J. D. Bastable (1956). William Ockham, Summa Logicae. Philosophical Studies 6:243-244.
  48. J. D. Bastable (1956). William Ockham, Summa Logicae. Philosophical Studies 6:243-244.
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  49. Léon Baudri (1960). Lexique Philosophique de Guillaume d'Ockham. Revista Portuguesa de Filosofia 16 (3):394-395.
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  50. Jan P. Beckmann (1998). Ockham, Ockhamismus, und Nominalismus: Spuren der Wirkungsgeschichte des Venerabilis Inceptors. Franciscan Studies 56 (1):77-95.
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1 — 50 / 626