Search results for 'Augustine Thompson' (try it on Scholar)

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  1. Christopher J. Thompson (1994). Augustine and Narrative Ethics. Dissertation, Marquette University
    The warrant for investigating the relationship between Augustine and narrative ethics is prompted, among other things, by a consideration of the appeals to Augustine among a diversity of views within the vast field of narrative ethics. Disparate thinkers from distinctively different backgrounds and with different motives and purposes, while all sharing an interest in the category of "narrative," also share a common interest in employing Augustine's Confessions in their efforts. Thus the question emerges as to what it (...)
     
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  2. John L. Thompson (forthcoming). Book Review: Augustine's Commentary on Galatians: Introduction, Text, Translation, and Notes. [REVIEW] Interpretation 58 (4):430-432.
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  3.  16
    Caleb Thompson (2002). Wittgenstein, Augustine and the Fantasy of Ascent. Philosophical Investigations 25 (2):153–171.
  4.  12
    Christopher J. Thompson (1996). Christian Identity and Augustine's Confessions. Proceedings of the American Catholic Philosophical Association 70:249-258.
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    Phillip M. Thompson (2009). Augustine and the Death Penalty. Augustinian Studies 40 (2):181-203.
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  6. Christopher J. Thompson (1995). Benedict, Thomas, or Augustine? The Character of MacIntyre's Narrative. The Thomist 59 (3):379-407.
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  7. Samantha Thompson (2006). The Confessions of Saint Augustine : Accessory to Grace. In Thomas Mathien & D. G. Wright (eds.), Autobiography as Philosophy: The Philosophical Uses of Self-Presentation. Routledge
     
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  8.  33
    Augustine Thompson (1995). The Debate on Universals Before Peter Abelard. Journal of the History of Philosophy 33 (3):409-429.
  9.  54
    E. B. Augustine & Pusey (1907). The Confessions of St. Augustine. Monograph Collection (Matt - Pseudo).
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  10.  1
    Augustine Thompson (1997). Death and the Prince: Memorial Preaching Before 1350. [REVIEW] Speculum 72 (2):461-463.
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  11.  7
    Carolyn Raffensperger, Mora Campbell & Paul B. Thompson (1998). Considering The Spirit of the Soil by Paul B. Thompson. Agriculture and Human Values 15 (2):161-176.
  12.  15
    Per Sandin, Erland Mårald, Aidan Davison, David E. Nye & Paul B. Thompson (2013). Book Symposium on The Agrarian Vision: Sustainability and Environmental Ethics by Paul B. Thompson. [REVIEW] Philosophy and Technology 26 (3):301-320.
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  13. Paul B. Thompson & Thomas C. Hilde (eds.) (2000). The Agrarian Roots of Pragmatism / Edited by Paul B. Thompson and Thomas C. Hilde. Vanderbilt University Press.
    The essays in this volume critically analyze and revitalize agrarian philosophy by tracing its evolution in the classical American philosophy of key figures such as Franklin, Jefferson, Emerson, Thoreau, Dewey, and Royce.
     
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  14.  2
    Neslihan Şenocak (2014). Augustine Thompson, Francis of Assisi: A New Biography. Ithaca: Cornell University Press, 2012. Pp. X, 299. $29.95. ISBN: 978-0-8014-5070-9. [REVIEW] Speculum 89 (4):1202-1204.
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  15.  5
    George Dameron (2006). Augustine Thompson, O.P., Cities of God: The Religion of the Italian Communes, 1125–1325. University Park, Pa.: Pennsylvania State University Press, 2005. Pp. Xiii, 502; 61 Black-and-White Figures. [REVIEW] Speculum 81 (3):927-928.
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  16.  1
    Peter Howard (1994). Augustine Thompson, OP, Revival Preachers and Politics in Thirteenth-Century Italy: The Great Devotion of 1233. Oxford: Clarendon Press, Oxford University Press, 1992. Pp. Xiv, 244; 2 Tables, 2 Maps. [REVIEW] Speculum 69 (4):1284-1286.
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  17. P. Travis Kroeker (2016). Kirsi Stjerna and Deanna A. Thompson, Editors, On the Apocalyptic and Human Agency: Conversations with Augustine of Hippo and Martin Luther. Augustinian Studies 47 (1):119-120.
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  18.  8
    Irven Michael Resnick (1997). Odo of Tournai, the Phoenix, and the Problem of Universals. Journal of the History of Philosophy 35 (3):355-374.
    Odo of Tournai, the Phoenix, and the Problem of Universals IRVEN M. RESNICK OVER THE PAST SEVERAL YEARS a good deal of attention has been focused on the philosophical literature of the late eleventh and early twelfth centuries in an attempt to locate the origins of nominalism? As part of this effort, several scholars have attempted to come to a new and better appreciation of one of the most vilified figures of the late eleventh century, namely Roscelin of Com- pi~gne, (...)
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  19. Richard Oxenberg, Original Sin: The Divergent Doctrines of Augustine and Tillich.
    In this paper I provide a comparative analysis of Augustine's and Paul Tillich's doctrines of Original Sin. I argue that Augustine's doctrine is deeply flawed in ways corrected for by Tillich.
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  20. Sarah Byers (2012). "Augustine and the Philosophers". In Mark Vessey (ed.), A Companion to Augustine. Wiley-Blackwell 175-187.
    Augustine on select metaphysical topics: hylomorphism vs. dualism, theories of God, angels.
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  21. Ann A. Pang-White (2011). Friendship and Happiness: Why Matter Matters in Augustine's Confessions. In Richard C. Taylor David Twetten & Michael Wreen (eds.), Tolle Lege: Essays on Augustine & on Medieval Philosophy in Honor of Roland J. Teske. Marquette University Press 175-195.
    This paper presents a refreshing new reading of Augustine's view on matter. It argues that Augustine's evolving view on matter from the negative to the positive, from the overly simplistic understanding of matter as something purely physical to a nuanced view of spiritual matter, played an essential role in the Confessions. Matter, in this new understanding, accounts for both space and time. As Augustine matured as a thinker, he saw matter's potentiality also positively as possibility for grace (...)
     
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  22.  27
    Chad Engelland (2016). Perceiving Other Animate Minds in Augustine. American Catholic Philosophical Quarterly 90 (1):25-48.
    This paper dispels the Cartesian reading of Augustine’s treatment of mind and other minds by examining key passages from De Trinitate and De Civitate Dei. While Augustine does vigorously argue that mind is indubitable and immaterial, he disavows the fundamental thesis of the dualistic tradition: the separation of invisible spirit and visible body. The immediate self-awareness of mind includes awareness of life, that is, of animating a body. Each of us animates our own body; seeing other animated bodies (...)
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  23.  31
    Clare Palmer (2011). Animal Disenhancement and the Non-Identity Problem: A Response to Thompson. [REVIEW] NanoEthics 5 (1):43-48.
    In his paper The Opposite of Human Enhancement: Nanotechnology and the Blind Chicken problem (Nanoethics 2:305–316, 2008) Paul Thompson argues that the possibility of disenhancing animals in order to improve animal welfare poses a philosophical conundrum. Although many people intuitively think such disenhancement would be morally impermissible, it’s difficult to find good arguments to support such intuitions. In this brief response to Thompson, I accept that there’s a conundrum here. But I argue that if we seriously consider whether (...)
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  24. Scott M. Williams (2010). Augustine, Thomas Aquinas, Henry of Ghent, and John Duns Scotus: On the Theology of the Father's Intellectual Generation of the Word. Recherches de Theologie Et Philosophie Medievales 77 (1):35-81.
    There are two general routes that Augustine suggests in De Trinitate, XV, 14-16, 23-25, for a psychological account of the Father's intellectual generation of the Word. Thomas Aquinas and Henry of Ghent, in their own ways, follow the first route; John Duns Scotus follows the second. Aquinas, Henry, and Scotus's psychological accounts entail different theological opinions. For example, Aquinas (but neither Henry nor Scotus) thinks that the Father needs the Word to know the divine essence. If we compare (...)
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  25.  50
    Tamer Nawar (2015). Augustine on the Varieties of Understanding and Why There is No Learning From Words. Oxford Studies in Medieval Philosophy 3:1-31.
    This paper examines Augustine’s views on language, learning, and testimony in De Magistro. It is often held that, in De Magistro, Augustine is especially concerned with explanatory understanding (a complex cognitive state characterized by its synoptic nature and awareness of explanatory relations) and that he thinks testimony is deficient in imparting explanatory understanding. I argue against this view and give a clear analysis of the different kinds of cognitive state Augustine is concerned with and a careful examination (...)
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  26.  41
    Tamer Nawar (2015). Augustine on the Dangers of Friendship. Classical Quarterly 65 (2):836-851.
    The philosophers of antiquity had much to say about the place of friendship in the good life and its role in helping us live virtuously. Augustine is unusual in giving substantial attention to the dangers of friendship and its potential to serve as an obstacle (rather than an aid) to virtue. Despite the originality of Augustine’s thought on this topic, this area of his thinking has received little attention. This paper will show how Augustine, especially in the (...)
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  27. Therese Scarpelli Cory (2012). Diachronically Unified Consciousness in Augustine and Aquinas. Vivarium 2012 (3):354-81.
    Medieval accounts of diachronically unifed consciousness have been overlooked by contemporary readers, because medieval thinkers have a unique and unexpected way of setting up the problem. This paper examines the approach to diachronically unified consciousness that is found in Augustine’s and Aquinas’s treatments of memory. For Augustine, although the mind is “distended” by time, it remains resilient, stretching across disparate moments to unify past, present, and future in a single personal present. Despite deceptively different phrasing, Aquinas develops a (...)
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  28.  2
    Stephen Philip Menn (1998). Descartes and Augustine. Cambridge University Press.
    This book is the first systematic study of Descartes' relation to Augustine. It offers a complete reevaluation of Descartes' thought and as such will be of major importance to all historians of medieval, neo-Platonic, or early modern philosophy. Stephen Menn demonstrates that Descartes uses Augustine's central ideas as a point of departure for a critique of medieval Aristotelian physics, which he replaces with a new, mechanistic anti-Aristotelian physics. Special features of the book include a reading of the Meditations, (...)
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  29. Derek A. McDougall (2008). Pictures, Privacy, Augustine, and the Mind. Journal of Philosophical Research 33 (1):33-72.
    This paper weaves together a number of separate strands each relating to an aspect of Wittgenstein’s Philosophical Investigations. The first strand introduces his radical and incoherent idea of a private object. Wittgenstein in § 258 and related passages is not investigating a perfectly ordinary notion of first person privacy; but his critics have treated his question, whether a private language is possible, solely in terms of their quite separate question of how our ordinary sensation terms can be understood, in a (...)
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  30.  96
    Michael Gorman (2005). Augustine's Use of Neoplatonism in Confessions VII: A Response to Peter King. Modern Schoolman 82 (3):227-233.
    A modified version of Michael Gorman's comments on Peter King’s paper at the 2004 Henle Conference. Above all, an account of Augustine’s purposes in discussing Neoplatonism in Confessions VII, showing why Augustine does not tell us certain things we wish he would. In my commentary I will address the following topics: (i) what it means to speak of the philosophically interesting points in Augustine; (ii) whether Confessions VII is really about the Trinity; (iii) Augustine‘s intentions in (...)
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  31. Ludger Hölscher (2013). The Reality of the Mind: St Augustine's Philosophical Arguments for the Human Soul as a Spiritual Substance. Routledge.
    Among the various approaches to the question of the nature of the mind , Augustine’s philosophical arguments for the existence of an incorporeal and spiritual substance in man and against materialism are here thoroughly examined on their merits as a source of insight for contemporary discussion. This book, originally published in 1986, employs Augustine’s method of introspection, and argues that, as a philosopher, Augustine can teach the modern mind how to detect the reality of such a spiritual (...)
     
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  32.  16
    Phillip Cary (2000). Augustine's Invention of the Inner Self: The Legacy of a Christian Platonist. OUP Usa.
    Phillip Cary argues that Augustine invented or created the concept of self as an inner space--as space into which one can enter and in which one can find God. This concept of inwardness, says Cary, has worked its way deeply into the intellectual heritage of the West and many Western individuals have experienced themselves as inner selves. After surveying the idea of inwardness in Augustine's predecessors, Cary offers a re-examination of Augustine's own writings, making the controversial point (...)
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  33.  64
    Thomas Williams (2000). Recent Work on Saint Augustine. Philosophical Books 41 (3):145-153.
    An overview of major work on Augustine published between 1990 and 2000.
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  34. Cynthia R. Nielsen (2009). St. Augustine on Text and Reality (and a Little Gadamerian Spice). Heythrop Journal 50 (1):98-108.
    One way of viewing the organizing structure of the Confessions is to see it as an engagement with various texts at different phases of St. Augustine’s life. In the early books of the Confessions, Augustine describes the disordered state that made him unable to read any text (sacred or profane) properly. Yet following his conversion his entire orientation— not only to texts but also to reality as a whole—changes. This essay attempts to trace the winding paths that (...)
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  35.  10
    J. Warren Smith (2007). Augustine and the Limits of Preemptive and Preventive War. Journal of Religious Ethics 35 (1):141 - 162.
    While Michael Walzer's distinction between preemptive and preventive wars offers important categories for current reflection upon the Bush Doctrine and the invasion of Iraq, it is often treated as a modern distinction without antecedent in the classical Christian just war tradition. This paper argues to the contrary that within Augustine's corpus there are passages in which he speaks about the use of violence in situations that we would classify today as preemptive and preventive military action. While I do not (...)
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  36.  5
    Eleonore Stump & Norman Kretzmann (eds.) (2001). The Cambridge Companion to Augustine. Cambridge University Press.
    It is hard to overestimate the importance of the work of Augustine of Hippo, both in his own period and in the subsequent history of Western philosophy. Until the thirteenth century, when he may have had a competitor in Thomas Aquinas, he was the most important philosopher of the medieval period. Many of his views, including his theory of the just war, his account of time and eternity, his understanding of the will, his attempted resolution of the problem of (...)
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  37.  15
    Seamus O'Neill (2011). 'You Have Been in Afghanistan, I Perceive': Demonic Agency in Augustine. Dionysius 29:9-27.
    This paper examines demonic agency and epistemology in the thought of Augustine. When Augustine claims that demons can “work miracles,” he means this in a specific sense: the actions and intelligence of demons are only miraculous from the standpoint of humans, whose powers of perception and action are limited in relation to those of demons. The character of demons’ bodies and the length of their lives provide abilities beyond what humans possess, but, as natural, created beings, (...)
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  38.  14
    James Wetzel (2004). Splendid Vices and Secular Virtues: Variations on Milbank's Augustine. Journal of Religious Ethics 32 (2):271 - 300.
    John Milbank's case against secular reason draws much of its authority and force from Augustine's critique of pagan virtue. "Theology and Social Theory" could be characterized, without too much insult to either Augustine or Milbank, as a postmodern "City of God". Modern preoccupations with secular virtues, marketplace values, and sociological bottom-lines are likened there to classically pagan preoccupations with the virtues of self-conquest and conquest over others. Against both modern and antique "ontological violence" (where 'to be' is 'to (...)
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  39.  85
    Jason W. Carter (2011). St. Augustine on Time, Time Numbers, and Enduring Objects. Vivarium 49 (4):301-323.
    Abstract Throughout his works, St. Augustine offers at least nine distinct views on the nature of time, at least three of which have remained almost unnoticed in the secondary literature. I first examine each these nine descriptions of time and attempt to diffuse common misinterpretations, especially of the views which seek to identify Augustinian time as consisting of an un-extended point or a distentio animi . Second, I argue that Augustine's primary understanding of time, like that of later (...)
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  40.  5
    James Turner Johnson (2001). Can a Pacifist Have a Conversation with Augustine? A Response to Alain Epp Weaver. Journal of Religious Ethics 29 (1):87-93.
    Christians have historically differed as to whether the wrongness of an act is to be located in the objective character of the act or in the intention of the agent. By blurring this distinction, Alain Epp Weaver fails to see the real principle of consistency that unites Augustine's analyses of warfare and lying. Likewise, by not appreciating the fact that Augustine analyzes the wrongness of the act in terms of intention whereas Yoder analyzes its wrongness in terms (...)
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  41.  28
    Gilbert Meilaender (2001). Sweet Necessities: Food, Sex, and Saint Augustine. Journal of Religious Ethics 29 (1):3 - 18.
    Central to Augustine's understanding of rightly ordered sexuality is his belief that the pleasure of the act should not be separated from its good (procreation). It is useful to observe that he reasons in a similar way about eating: that the pleasure of eating should not be separated from its good (nourishment). Inadequacies in his understanding of the purpose of food and eating may be instructive when we think about inadequacies in his understanding of sex. If there is more (...)
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  42.  93
    Scott Macdonald (2008). How Can One Search for God?: The Paradox of Inquiry in Augustine's Confessions. Metaphilosophy 39 (1):20–38.
    The Confessions recounts Augustine 's successful search for God. But Augustine worries that one cannot search for God if one does not already know God. That version of the paradox of inquiry dominates and structures Confessions 1–10. I draw connections between the dramatic opening lines of book 1 and the climactic discussion in book 10.26–38 and argue that the latter discussion contains Augustine 's resolution of the paradox of inquiry as it applies to the special case of (...)
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  43.  4
    Dorothy Emmet & Herbert A. Deane (1966). The Political and Social Ideas of St. Augustine. Philosophical Quarterly 16 (62):72.
    A critical essay on St. Augustine's social and political thought. In describing Augustine, the author captures the essence of the man in these words: "Genius he had in full measure... he is the master of the phrase or the sentence that embodies a penetrating insight, a flash of lightning that illuminates the entire sky; he is the rhetorician, the epigrammist, the polemicist, but not the patient, logical systematic philosopher.".
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  44.  31
    Kevin Carnahan (2008). Perturbations of the Soul and Pains of the Body: Augustine on Evil Suffered and Done in War. Journal of Religious Ethics 36 (2):269-294.
    Many contemporary scholars debate whether war should be conceived as a relative evil or a morally neutral act. The works of Augustine may offer new ways of thinking through the categories of this debate. In an early period, Augustine develops the distinction between evil done and evil suffered. Augustine's early treatments of war locate the saint as detached sage doing only good, and immune from evil suffered. In a middle period, he develops a richer picture of the (...)
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  45.  94
    Thomas Williams, Augustine and the Platonists.
    I start with a story to convey what I think is the essence of the Platonic outlook that Augustine adopts. Then I’ll show you how various Platonists put the insights that this story encapsulates to work in three different aspects of philosophy. After I’ve laid all that out, I’ll talk about how Augustine transforms this Platonic picture in the light of his Christian faith..
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  46.  17
    Brian Harding (2006). Epistemology and Eudaimonism in Augustine's Contra Academicos. Augustinian Studies 37 (2):247-271.
    The paper has two main parts. First, I introduce the eudaimonistic setting of the epistemological discussions in book one and – very briefly – and make a few points about book two. Second, in an analysis of book three, I show how Augustine relieves a tension which was present between the conclusions of books one and two and how the relief of that tension culminates in a critique of the skeptic’s eudaimonistic claims more so than their epistemological ones.
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  47.  42
    A. Hilary Armstrong (1966). St. Augustine and Christian Platonism. The Saint Augustine Lecture Series:1-31.
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  48.  7
    James Turner Johnson (2001). Can a Pacifist Have a Conversation with Augustine? A Response to Alain Epp Weaver. Journal of Religious Ethics 29 (1):87-93.
    Christians have historically differed as to whether the wrongness of an act is to be located in the objective character of the act or in the intention of the agent. By blurring this distinction, Alain Epp Weaver fails to see the real principle of consistency that unites Augustine's analyses of warfare and lying. Likewise, by not appreciating the fact that Augustine analyzes the wrongness of the act in terms of intention whereas Yoder analyzes its wrongness in terms (...)
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  49.  7
    Alain Epp Weaver (2001). Unjust Lies, Just Wars? A Christian Pacifist Conversation with Augustine. Journal of Religious Ethics 29 (1):51-78.
    Pacifism is routinely criticized as sectarian, incoherent, and preoccupied with moral purity at the expense of responsibility. The author contends that the pacifism of John Howard Yoder is vulnerable to none of these charges and defends this claim by establishing parallels between Yoder's analysis of killing and Augustine's analysis of lying. Although, within the terms of his own argument, Augustine's rejection of all lying as unjust is consistent with his condoning of some killing as just, the author shows (...)
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  50.  38
    Stephen Gersh (2012). The First Principles of Latin Neoplatonism: Augustine, Macrobius, Boethius. Vivarium 50 (2):113-138.
    This essay attempts to provide more evidence for the notions that there actually is a Latin (as opposed to a Greek) Neoplatonic tradition in late antiquity, that this tradition includes a systematic theory of first principles, and that this tradition and theory are influential in Western Europe during the Middle Ages. The method of the essay is intended to be novel in that, instead of examining authors or works in a chronological sequence and attempting to isolate doctrines in the traditional (...)
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