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  1.  32
    Constant J. Mews & Ibrahim Abraham (2007). Usury and Just Compensation: Religious and Financial Ethics in Historical Perspective. [REVIEW] Journal of Business Ethics 72 (1):1 - 15.
    Usury is a concept often associated more with religiously based financial ethics, whether Christian or Islamic, than with the secular world of contemporary finance. The problem is compounded by a tendency to interpret riba, prohibited within Islam, as both usury and interest, without adequately distinguishing these concepts. This paper argues that in Christian tradition usury has always evoked the notion of money demanded in excess of what is owed on a loan, disrupting a relationship of equality between people, whereas interest (...)
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  2.  6
    Constant J. Mews (2012). Review Godman, Paradoxes of Conscience in the High Middle Ages: Abelard, Heloise, and the Archpoet. (Cambridge Studies in Medieval Literature 75.) Cambridge: Cambridge University Press, 2009. Pp. Xiv, 224. $103. ISBN: 9780521519113. [REVIEW] Speculum 87 (3):873-874.
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  3.  4
    Constant J. Mews (2015). Book Review: John of Salisbury on Aristotelian Science, Written by David Bloch. [REVIEW] Vivarium 53 (1):117-119.
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  4.  7
    Constant J. Mews (2000). Abelard and Heloise: Logic, Love, and Desire. Analysis 9:37.
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  5.  5
    Constant J. Mews (2002). Scholastic Theology in a Monastic Milieu in the Twelfth Century: The Case of Admont. Speculum 77:342-82.
  6.  4
    Constant J. Mews (2008). Desire in the Song of Songs, Lacan, and the Responses of Heloise and Abelard. Analysis 14:127.
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  7.  24
    Constant J. Mews (1992). Nominalism and Theology Before Abaelard: New Light on Roscelin of Compiègne. Vivarium 30 (1):4-33.
  8.  15
    Constant J. Mews (2004). Bernard of Clairvaux, Peter Abelard and Heloise on the Definition of Love. Revista Portuguesa de Filosofia 60 (3):633 - 660.
    This paper examines the thinking of Bernard of Clairvaux about love in relationship to the ideas of his two famous contemporaries, Peter Abelard and Héloise. It looks at Bernard's intellectual debt to William of Champeaux on issues of sin and grace, and to William of Saint-Thierry for ideas about how amor evolves into caritas. Bernard makes a stronger link between amor and dilectio, and introduces use of the Song of Songs, to explain how worldly love can develop into spiritual love. (...)
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  9.  5
    Constant J. Mews (2005). Rainer Berndt, Matthias Lutz-Bachmann, and Ralf M. W. Stammberger, Eds., with Alexander Fidora and Andreas Niederberger, “Scientia” Und “Disciplina”: Wissenstbeorie Und Wissenscbaftspraxis Im 12. Und 13. Jabrhundert. Berlin: Akademie, 2002. Pp. 294. €84.80. [REVIEW] Speculum 80 (1):187-188.
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  10.  10
    Constant J. Mews (2004). The Cambridge Companion to Abelard. American Catholic Philosophical Quarterly 78 (4):667-673.
  11.  5
    Constant J. Mews (2002). The Council of Sens (1141): Abelard, Bernard, and the Fear of Social Upheaval. Speculum 77 (2):342-382.
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  12.  4
    Constant J. Mews (2009). Patrick Demouy, Genèse d'une cathédrale: Les archevêques de Reims et leur église aux XIe et XIIe siècles. Langres: Dominique Guéniot, 2005. Pp. 814 plus color figures; black-and-white figures, tables, and maps. €65. [REVIEW] Speculum 84 (4):1033-1035.
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  13. Constant J. Mews (2004). Bernard, Abelard and Heloise on Love. Revista Portuguesa de Filosofia 60 (3):633-660.
    This paper examines the thinking of Bernard of Clairvaux about love in relationship to the ideas of his two famous contemporaries, Peter Abelard and Héloise. It looks at Bernard's intellectual debt to William of Champeaux on issues of sin and grace, and to William of Saint-Thierry for ideas about how amor evolves into caritas. Bernard makes a stronger link between amor and dilectio, and introduces use of the Song of Songs, to explain how worldly love can develop into spiritual love. (...)
     
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  14.  2
    Constant J. Mews (2011). Heloise. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 456--458.
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  15.  1
    Constant J. Mews (2003). Lesley Smith, Masters of the Sacred Page: Manuscripts of Theology in the Latin West to 1274. Notre Dame, Ind.: University of Notre Dame Press, 2001. Pp. Ix, 190; 30 Black-and-White Plates and 1 Diagram. $48.95. [REVIEW] Speculum 78 (2):600-601.
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  16.  1
    Constant J. Mews (2004). Dominique Poirel, Livre de la Nature Et Débat Trinitaire au XIIe Siècle: Le “De Tribus Diebus” de Hugues de Saint-Victor. Turnhout: Brepols, 2002. Pp. 511; Black-and-White Figures, Tables, and Separate Conspectus Siglorum and Black-and-White Figure. €90. [REVIEW] Speculum 79 (1):255-257.
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  17. Constant J. Mews (2005). Abelard and Heloise. OUP Usa.
    This will be a brief, accessible introduction to the lives and thought of two of the most controversial personalities of the Middle Ages. Abelard and Heloise are familiar names. It is their "star quality," argues Constant Mews, that has prevented them from being seen clearly in the context of 12th-century thought - that task he has set himself in this book. He contends that the dramatic intensity of these famous lives needs to be examined in the broader context of their (...)
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  18. Constant J. Mews (2011). Bernard of Clairvaux. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 159--163.
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  19. Constant J. Mews (2003). Bernhard von Clairvaux: Leben und Werk des berühmten ZisterziensersPeter DinzelbacherStudi su San Bernardo e Goffredo di AuxerreFerruccio Gastaldelli. Speculum 78 (3):869-871.
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  20. Constant J. Mews & Crossley John (eds.) (2011). Communities of Learning: Networks and the Shaping of Intellectual Identity in Europe 1100-1500. Brepols.
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  21. Constant J. Mews (2004). Livre de la nature et débat trinitaire au XIIe siècle: Le "De tribus diebus" de Hugues de Saint-VictorDominique Poirel. Speculum 79 (1):255-257.
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  22. Constant J. Mews (2003). Masters of the Sacred Page: Manuscripts of Theology in the Latin West to 1274Lesley Smith. Speculum 78 (2):600-601.
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  23. Constant J. Mews (2003). Peter Dinzelbacher, Bernhard von Clairvaux: Leben Und Werk des Berühmten Zisterziensers. Darmstadt: Primus, 1998. Pp. X, 497 Plus 12 Black-and-White Illustrations.Ferruccio Gastaldelli, Studi Su San Bernardo E Goffredo di Auxerre. Florence: SISMEL, Edizioni Del Galluzzo, 2001. Pp. Xii, 650. €77. [REVIEW] Speculum 78 (3):869-871.
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  24. Constant J. Mews & Tomas Zahora (2015). Remembering Last Things and Regulating Behavior in the Early Fourteenth Century: From theDe Consideratione Novissimorumto theSpeculum Morale. Speculum 90 (4):960-994.
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  25. Constant J. Mews (1998). Saint Anselm and Roscelin of Compiègne Some New Texts and Their Implications. II. A Vocalist Essay on the Trinity and Intellectual Debate C. 1080-1120. [REVIEW] Archives d'Histoire Doctrinale et Littéraire du Moyen Âge 65:39-90.
    Continuation to a study published in AHDLMA 58. It analyses the dispute between St Anselm and Roscelin, rejecting the idea of a simple division between realists and nominalists. Roscelin's trinitarian theology is interpreted as an extension of a rationalising mode of argument established by St Anselm. With a critical edition of an anonymous essay on the Trinity, argued to be by Roscelin.
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  26. Constant J. Mews (2005). "Scientia" und "Disciplina": Wissenstheorie und Wissenschaftspraxis im 12. Und 13. JahrhundertRainer Berndt Matthias Lutz-Bachmann Ralf M. W. Stammberger Alexander Fidora Andreas Niederberger. [REVIEW] Speculum 80 (1):187-188.
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  27. Constant J. Mews & Ibrahim Abraham (2007). Usury and Just Compensation: Religious and Financial Ethics in Historical Perspective. Journal of Business Ethics 72 (1):1-15.
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