Margaret Cameron University of Victoria
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  • Faculty, University of Victoria
  • PhD, University of Toronto, 2005.

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  1. Margaret Cameron & Robert J. Stainton (eds.) (2015). Linguistic Content: New Essays on the History of Philosophy of Language. Oup Oxford.
    This volume explores the rich history of philosophy of language in the Western tradition, from Plato and Aristotle to the twentieth century. A team of leading experts focus in particular on key metaphysical debates about linguistic content, including questions of ontological status and metaphysical grounding.
     
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  2. Margaret Cameron (2013). Boethius on Mind, Grammar and Logic: A Study of Boethius' Commentaries on Peri Hermeneias. History and Philosophy of Logic 34 (4):392-396.
  3. Margaret Cameron (2013). Katerina Ierodiakonou and Sophie Roux, Eds. , Thought Experiments in Methodological and Historical Contexts . Reviewed By. [REVIEW] Philosophy in Review 33 (2):129-131.
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  4. Margaret Cameron (2012). Meaning: Foundational and Semantic Theories. In John Marenbon (ed.), Oxford Handbook of Medieval Philosophy. Oxford University Press. 342-362.
  5. Margaret Cameron (2011). When does a word signify ? Debates from Peter Abelard's milieu and the early thirteenth century. Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 78:179-194.
    Le glissement de l’attention du langage parlé vers le langage intérieur dans la philosophie médiévale est bien connu. Ce qui n’a jamais été remarqué est le rôle joué par la reconnaissance des paradoxes et problèmes de signification posés par les caractéristiques physiques du langage parlé. Cet essai examine ces paradoxes et les solutions apportées dans les écrits de Pierre Abélard, de ses contemporains, et de quelques auteurs du début du xiiie siècle.
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  6. Margaret Cameron (2011). William of Champeaux. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 1407--1409.
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  7. Margaret Cameron & John Marenbon (eds.) (2011). Methods and Methodologies: Aristotelian Logic East and West, 500-1500. Brill.
    This book examines the medieval tradition of Aristotelian logic from two perspectives.
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  8. Margaret Cameron & John Marenbon (2010). Aristotelian Logic East and West, 500-1500: On Interpretation and Prior Analytics in Two Traditions Introduction. Vivarium 48 (1-2):1-6.
    This article is currently available as a free download on ingentaconnect.
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  9. Margaret Cameron (2009). Boethius on Utterances, Understanding and Reality. In John Marenbon (ed.), The Cambridge Companion to Boethius. Cambridge University Press. 85.
  10. Margaret Cameron (2007). Abelard (and Heloise?) On Intention. American Catholic Philosophical Quarterly 81 (2):323-338.
    For Abelard, the notion of “intention” (intentio, attentio) plays a central and important role in his cognitive and ethical theories. Is there any philosophicalconnection between its uses in these contexts? In recent publications, Constant Mews has argued that the cognitive and ethical senses of “intention” are related(namely, the cognitive sense evolves into the ethical sense), and that Abelard is repeatedly led to focus on intentions throughout his career due to the influenceof Heloise. Here I evaluate Mews’s arguments by examining and (...)
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  11. Margaret Cameron (2007). Ac Pene Stoicus: Valla and Leibniz on "The Consolation of Philosophy". History of Philosophy Quarterly 24 (4):337 - 354.
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  12. Margaret Cameron (2007). Constant J. Mews, Abelard and Heloise. (Great Medieval Thinkers.) Oxford and New York: Oxford University Press, 2005. Pp. Xviii, 308. [REVIEW] Speculum 82 (1):214-215.
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  13. Margaret Cameron (2004). What's in a Name? Students of William of Champeaux on the Vox Significativa. [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 9 (1):93-114.
    William of Champeaux is best known as Peter Abelard's teacher and the proponent of realism of universals. In recent years, many works on the linguistic liberal arts - grammar, dialectic and rhetoric - have been attributed to him. However, at least in the case of the dialectical commentaries, these attributions have been hastily made and are probably incorrect. The commentaries themselves, correctly situated in the time and place when Abelard and William worked at Notre Dame, nonetheless deserve close attention. The (...)
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  14. Peter Warren, A. Evans, M. Cameron & S. Hood (1969). Knossos Fresco Atlas. Journal of Hellenic Studies 89:182.
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