Search results for 'Intellect History' (try it on Scholar)

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  1. Joseph M. Magee (2003). Unmixing the Intellect: Aristotle on the Cognitive Powers and Bodily Organs. Greenwood Press.score: 84.0
  2. John M. McDermott (1983). Love and Understanding: The Relation of Will and Intellect in Pierre Rousselot's Christological Vision. Università Gregoriana.score: 78.0
    Abridgement of thesis (doctoral)--Gregorian University, Rome.
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  3. M. A. B. Degenhardt (1991). Art and Intellect. Studies in Philosophy and Education 11 (2):135-148.score: 78.0
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  4. Maria Cândida da Costa Reis Monteiro Pacheco & José Francisco Meirinhos (eds.) (2004). Intellect Et Imagination Dans la Philosophie Médiévale = Intellect and Imagination in Medieval Philosophy = Intelecto E Imaginaçao Na Filosofia Medieval: Actes du Xie Congrès International de Philosophie Médiévale de la Société Internationale Pour l'Étude de la Philosophie Médiévale, S.I.E.P.M., Porto, du 26 au 31 Août 2002. [REVIEW] Brepols.score: 78.0
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  5. William H. Calvin (2004). A Brief History of the Mind: From Apes to Intellect and Beyond. Oxford University Press.score: 72.0
    This book looks back at the simpler versions of mental life in apes, Neanderthals, and our ancestors, back before our burst of creativity started 50,000 years...
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  6. G. J. P. O'daly (1994). Plotinus John Bussanich: The One and its Relation to Intellect in Plotinus: A Commentary on Selected Texts. (Philosophia Antiqua, 49.) Pp. Vii+258. Leiden, New York, Copenhagen, Cologne: E. J. Brill, 1988. Paper, Gld. 90. Gary M. Gurtler: Plotinus: The Experience of Unity. (American University Studies, Series V, 43.) Pp. Xiii+320. New York, Bern, Frankfurt Am Main, Paris: Peter Lang, 1988. Cased, $43.40. Frederic M. Schroeder: Form and Transformation: A Study in the Philosophy of Plotinus. (McGill–Queen's Studies in the History of Ideas, 16.) Pp. Xiv+125. Montreal, Kingston, London, Buffalo: McGill–Queen's University Press, 1992. Cased, £25.95. [REVIEW] The Classical Review 44 (02):311-314.score: 72.0
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  7. John J. Stuhr (1987). Michel Foucault and the Subversion of the Intellect_, And: _Michel Foucault: The Freedom of Philosophy_, And: _Foucault, Marxism and History: Mode of Production Versus Mode of Information (Review). Philosophy and Literature 11 (1):148-162.score: 72.0
  8. David De Leonardis (2005). Thomas M. Izbicki and Christopher M. Bellitto, Eds., Nicholas of Cusa and His Age: Intellect and Spirituality. Essays Dedicated to the Memory of F. Edward Cranz, Thomas P. McTighe and Charles Trinkaus. (Studies in the History of Christian Thought, 105.) Leiden, Boston, and Cologne: Brill, 2002. Pp. Xiv, 282. $85. [REVIEW] Speculum 80 (2):594-596.score: 72.0
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  9. David A. Dilworth (2010). Elective Metaphysical Affinities: Emerson's The Natural History of Intellect and Peirce's Synechism'. Cognitio: Revista de Filosofia 11 (1).score: 72.0
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  10. Christopher Gill (ed.) (1990). The Person and the Human Mind: Issues in Ancient and Modern Philosophy. Oxford University Press.score: 60.0
    This collection of essays explores analogous issues in classical and modern philosophy that relate to the concepts of person and human being. A primary focus is whether there are such analogous issues, and whether we can find in ancient philosophy a notion that is comparable to "person" as understood in modern philosophy. Essays on modern philosophy reappraise the validity of the notion of person, while essays on classical philosophy take up the related questions of what being "human" entails in ancient (...)
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  11. Richard C. Dales (1995). The Problem of the Rational Soul in the Thirteenth Century. E.J. Brill.score: 60.0
    This study of the interaction of the Aristotelian and Augustinian views of the soul traces the disarray of Latin concepts by 1240, the solutions of Bonaventure ...
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  12. Hyŏng-ik Chʻoe (ed.) (2007). Kojŏn Tasi Ilki. Meidei.score: 60.0
    1. Singminjijŏk sayu ŭi chŏnbok ŭl wihae.
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  13. Sellés Dauder & Juan Fernando (2008). Los Hábitos Intelectuales Según Tomás de Aquino. Eunsa.score: 60.0
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  14. Konstantinos Rantis (2004). Geist Und Natur: Von den Vorsokratikern Zur Kritischen Theorie. Wissenschaftliche Buchgesellschaft.score: 60.0
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  15. C. F. Goodey (2001). From Natural Disability to the Moral Man: Calvinism and the History of Psychology. History of the Human Sciences 14 (3):1-29.score: 48.0
    Some humanist theologians within the French Reformed Church in the 17th century developed the notion that a disability of the intellect could exist in nature independently of any moral defect, freeing its possessors from any obligations of natural law. Sharpened by disputes with the church leadership, this notion began to suggest a species-type classification that threatened to override the importance of the boundary between elect and reprobate in the doctrine of predestination. This classification seems to look forward to the (...)
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  16. James T. H. Martin (1997). Active Mind in Aristotle's Psychology. P. Lang.score: 48.0
     
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  17. Daniel J. Nicholson (2011). Review of 'Genesis Redux: Essays in the History and Philosophy of Artificial Life' (Riskin, 2007). [REVIEW] Annals of Science 68 (1):136-139.score: 42.0
    Since antiquity, philosophers and engineers have tried to take life’s measure by reproducing it. Aiming to reenact Creation, at least in part, these experimenters have hoped to understand the links between body and spirit, matter and mind, mechanism and consciousness. Genesis Redux examines moments from this centuries-long experimental tradition: efforts to simulate life in machinery, to synthesize life out of material parts, and to understand living beings by comparison with inanimate mechanisms.Jessica Riskin collects seventeen essays from distinguished scholars in several (...)
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  18. Jessica Riskin (ed.) (2007). Genesis Redux: Essays in the History and Philosophy of Artificial Life. University of Chicago Press.score: 42.0
    Since antiquity, philosophers and engineers have tried to take life’s measure by reproducing it. Aiming to reenact Creation, at least in part, these experimenters have hoped to understand the links between body and spirit, matter and mind, mechanism and consciousness. Genesis Redux examines moments from this centuries-long experimental tradition: efforts to simulate life in machinery, to synthesize life out of material parts, and to understand living beings by comparison with inanimate mechanisms. Jessica Riskin collects seventeen essays from distinguished scholars in (...)
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  19. Eyjólfur Kjalar Emilsson (2007). Plotinus on Intellect. Oxford University Press.score: 42.0
    Plotinus (205-269 AD) led the philosophical movement of Neoplatonism, which reinterpreted Plato's thought later in antiquity and went on to become a dominant force in the history of ideas. Emilsson's in-depth study of Plotinus' central doctrine of Intellect caters for the increasing interest in Plotinus with philosophical clarity and rigor.
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  20. Robert F. Brown (ed.) (2006). Hegel: Lectures on the History of Philosophy 1825-6: Volume II: Greek Philosophy. OUP Oxford.score: 42.0
    The Hegel Lectures Series Series Editor: Peter C. Hodgson -/- Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts (...)
     
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  21. Robert F. Brown (ed.) (2009). Hegel: Lectures on the History of Philosophy 1825-6: Volume I: Introduction and Oriental Philosophy. OUP Oxford.score: 42.0
    The Hegel Lectures Series -/- Series Editor: Peter C. Hodgson -/- Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered (...)
     
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  22. Robert F. Brown (ed.) (2009). Hegel: Lectures on the History of Philosophy: Volume III: Medieval and Modern Philosophy, Revised Edition. OUP Oxford.score: 42.0
    The Hegel Lectures Series -/- Series Editor: Peter C. Hodgson -/- Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered (...)
     
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  23. Owen Goldin & Patricia Kilroe (eds.) (1997). Human Life and the Natural World: Readings in the History of Western Philosophy. Broadview Press.score: 42.0
    Human concern over the urgency of current environmental issues increasingly entails wide-ranging discussions of how we may rethink the relationship between humans and the rest of the natural world. In order to provide a context for such discussions this anthology provides a selection of some of the most important, interesting and influential readings on the subject from classical times through to the late nineteenth century. Included are such figures as Xenophon, Plato, Aristotle, Hildegard of Bingen, St Francis of Assisi, Bacon, (...)
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  24. Rosalind Ward Gwynne (2004). Logic, Rhetoric, and Legal Reasoning in the Qurʼān: God's Arguments. Routledgecurzon.score: 36.0
    Muslims have always used verses from the Qur'an to support opinions on law, theology, or life in general, but almost no attention has been paid to how the Qur'an presents its own precepts as conclusions proceeding from reasoned arguments. Whether it is a question of God's powers of creation, the rationale for his acts, or how people are to think clearly about their lives and fates, Muslims have so internalized Qur'anic patterns of reasoning that many will assert that the Qur'an (...)
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  25. Ernst van Alphen (2005). Art in Mind: How Contemporary Images Shape Thought. University of Chicago Press.score: 36.0
    Art has the power to affect our thinking, changing not only the way we view and interact with the world but also how we create it. In Art in Mind , Ernst van Alphen probes this idea of art as a commanding force with the capacity to shape our intellect and intervene in our lives. Rather than interpreting art as merely a reflection of our social experience or a product of history, van Alphen here argues that art is (...)
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  26. Juan Fernando Sellés (2012). El intelecto agente como acto de ser personal. Logos. Anales Del Seminario de Metafísica 45:35-63.score: 36.0
    In this work we study the suggestive position of some authors who constitute an exception in the history of the philosophy in respect to the interpretation of the agent intellect, the great Aristotle´s discovery: Francisco Canals, Leonardo Polo and his disciples, because these authors put the agent intellect at the level of “ actus essendi hominis ”.
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  27. Anthony Kemp (1991). The Estrangement of the Past: A Study in the Origins of Modern Historical Consciousness. Oxford University Press.score: 36.0
    In this strikingly bold and original work, Kemp argues that the Western idea of time reversed itself between the fourteenth and the eighteenth century from a static and syncretic image of a temporal world in which all time is uniform, the past is the arbiter of truth and all inherited knowledge is eternally viable, and no secrets lie hidden in time waiting to be revealed to a future age; to a dynamic and supersessive model of history in which the (...)
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  28. Nicholas Jolley (1994). Intellect and Illumination in Malebranche. Journal of the History of Philosophy 32 (2):209-224.score: 30.0
    One of the hallmarks of Descartes' philosophy is the doctrine that the human mind has a faculty of pure intellect. This doctrine is so central to Descartes' teaching that it is difficult to believe that any of his disciplines would abandon it. Yet this is what happened in the case of Malebranche. This paper argues that in his later philosophy Malebranche adopted a theory of divine illumination which leaves no room for a Cartesian doctrine of pure intellect. It (...)
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  29. Anne Showstack Sassoon (2000). Gramsci and Contemporary Politics: Beyond Pessimism of the Intellect. Routledge.score: 30.0
    Gramsci and Contemporary Politics is a collection of Anne Showstack Sassoon's writing which spans the major transitions from Thatcher and Reagan to Clinton and ...
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  30. Roxanne D. Marcotte (2004). La conversion tardive d'un philosophe: Abu al-Barakat al-Baghdidi (mort vers 545/1150) sur "L'Intellect et sa quiddite" (al-'Aql wa mahiyyatu-hu). [REVIEW] Documenti E Studi Sulla Tradizione Filosofica Medievale 15 (1):201-226.score: 30.0
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  31. George Elder Davie (1986/1987). The Crisis of the Democratic Intellect: The Problem of Generalism and Specialisation in Twentieth-Century Scotland. Barnes & Noble Books.score: 30.0
     
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  32. David Rapport Lachterman (1992). Mathematical Construction, Symbolic Cognition and the Infinite Intellect: Reflections on Maimon and Maimonides. Journal of the History of Philosophy 30 (4):497-522.score: 24.0
  33. Robert Pasnau (2002). Thomas Aquinas on Human Nature: A Philosophical Study of Summa Theologiae 1a, 75-89. Cambridge University Press.score: 24.0
    This is a major new study of Thomas Aquinas, the most influential philosopher of the Middle Ages. The book offers a clear and accessible guide to the central project of Aquinas' philosophy: the understanding of human nature. Robert Pasnau sets the philosophy in the context of ancient and modern thought, and argues for some groundbreaking proposals for understanding some of the most difficult areas of Aquinas' thought: the relationship of soul to body, the workings of sense and intellect, the (...)
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  34. Graham Harman (2011). The Road to Objects. Continent 3 (1):171-179.score: 24.0
    continent. 1.3 (2011): 171-179. Since 2007 there has been a great deal of interest in speculative realism, launched in the spring of that year at a well-attended workshop in London. It was always a loose arrangement of people who shared few explicit doctrines and no intellectual heroes except the horror writer H.P. Lovecraft, an improbable patron saint for a school of metaphysics. Lovecraft serves as a sort of mascot for the “speculative” part of speculative realism, since his grotesque semi-Euclidean monsters (...)
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  35. John Cottingham (1988). The Intellect, the Will, and the Passions: Spinoza's Critique of Descartes. Journal of the History of Philosophy 26 (2):239-257.score: 24.0
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  36. Russell B. Goodman (2002). Wittgenstein and William James. Cambridge University Press.score: 24.0
    This book explores Wittgenstein's long engagement with the work of the pragmatist William James. In contrast to previous discussions Russell Goodman argues that James exerted a distinctive and pervasive positive influence on Wittgenstein's thought. For example, the book shows that the two philosophers share commitments to anti-foundationalism, to the description of the concrete details of human experience, to the priority of practice over intellect, and to the importance of religion in understanding human life. Considering in detail what Wittgenstein learnt (...)
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  37. Raul Corazzon, Peripatetic Logic: Eudemus of Rhodes and Theophrastus of Eresus.score: 24.0
    “Aristotle's successor as director of the Lyceum was Theophrastus, his friend and disciple; Eudemus, another of the Stagirite's important disciples should also be mentioned. Other philosophers belonging to the Peripatetic school were: Aristoxenus, Dikaiarchos, Phanias, Straton, Duris, Chamaeleon, Lycon, Hieronymus, Ariston, Critolaus, Phormio, Sotion, Hermippus, Satyrus and others. Straton even succeeded Theophrastus as director of the Lyceum but his name and those of the other Peripatetics of Aristotle's old school should not be considered in a history of logic as (...)
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  38. Antonia Soulez & tr McMahon, Melissa (2000). Conversion in Philosophy: Wittgenstein's "Saving Word". Hypatia 15 (4):127-150.score: 24.0
    : Wittgenstein raises the notion of "conversion" in philosophy through his claims that philosophical understanding is a matter of the will rather than the intellect. Soulez examines this notion in Wittgenstein's philosophy through a series of reflections on the aims and methodology of his philosophical "grammar," in relation to comparable models among Wittgenstein's contemporaries (Freud, James) and from the history of philosophy (Saint Augustine, Descartes).
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  39. Harald Walach (2007). Mind -- Body -- Spirituality. Mind and Matter 5 (2):215-240.score: 24.0
    The argument of this paper is that the modern brain-consciousness debate has left out one important element: the question of a transpersonal or spirit-like element of consciousness. Thus the problem really is not a mind-body-problem or brain-consciousness problem, but a mind-body-spirit or brain-consciousness-soul problem. Looking at the history of the debate it can be seen that, explicitly or implicitly, this aspect has always been part of the philosophical debate. Most notably, this can be seen in the Aristotelian concept of (...)
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  40. Carl N. Still (2009). The Divine Sense: The Intellect in Patristic Theology (Review). Journal of the History of Philosophy 47 (1):pp. 135-136.score: 24.0
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  41. John D. Schaeffer & David Gorman (2008). Ong and Derrida on Presence: A Case Study in the Conflict of Traditions. Educational Philosophy and Theory 40 (7):856-872.score: 24.0
    Ong and Derrida are concerned with presence—for Ong the presence of the other; for Derrida the presence of the signified. These seemingly disparate epistemological meanings of 'presence' actually share some striking similarities, but differ about how reason should be figured, that is, what metaphors should be used to conceptualize reason. This disagreement is fundamentally about what Ong called 'analogues for intellect.' After describing the history of Ong's and Derrida's concept of presence, we indicate how the ethical and religious (...)
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  42. Sebastian Gertz (2009). Plotinus on Intellect (Review). Journal of the History of Philosophy 47 (4):pp. 621-622.score: 24.0
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  43. Carl Page (1996). Symbolic Mathematics and the Intellect Militant: On Modern Philosophy's Revolutionary Spirit. Journal of the History of Ideas 57 (2):233-253.score: 24.0
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  44. Isaiah Berlin (1990/2003). The Crooked Timber of Humanity: Chapters in the History of Ideas. Pimlico.score: 24.0
    "Out of the crooked timber of humanity, no straight thing was ever made."--Immanuel Kant Isaiah Berlin was one of the most important philosophers of the twentieth century--an activist of the intellect who marshaled vast erudition and eloquence in defense of the endangered values of individual liberty and moral and political pluralism. In the Crooked Timber of Humanity he exposes the links between the ideas of the past and the social and political cataclysms of our present century: between the Platonic (...)
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  45. Adam Świeżyński (2011). The Philosophy of Nature, Chance, and Miracle. American Journal of Theology and Philosophy 32 (3):221 - 241.score: 24.0
    Each and every one of us has our personal secrets, secrets which we do not disclose to outsiders. If we do decide to let an outsider into those secrets, we want to be certain that they will be properly understood and respected. Revealing our secrets to someone else is also normally preceded by a long acquaintanceship, which serves to create an atmosphere of trust. If we accept that nature, understood as the entire physical reality of the universe, contains within itself (...)
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  46. David R. Blumenthal (1977). On the Intellect and the Rational Soul. Journal of the History of Philosophy 15 (2):207-211.score: 24.0
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  47. Mor Segev (forthcoming). 'Obviously All This Agrees with My Will and My Intellect': Schopenhauer on Active and Passive Nous in Aristotle's De Anima Iii.5. British Journal for the History of Philosophy:1-22.score: 24.0
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  48. Hamid Mavani (2014). Two Shi'i Jurisprudential Methodologies to Address Medical and Bioethical Challenges: Traditional Ijtihād and Foundational Ijtihād. Journal of Religious Ethics 42 (2):263-284.score: 24.0
    The legal-ethical dynamism in Islamic law which allows it to respond to the challenges of modernity is said to reside in the institution of ijtihād (independent legal thinking and hermeneutics). However, jurists like Mohsen Kadivar and Ayatollah Faḍlalla have argued that the “traditional ijtihād” paradigm has reached its limits of flexibility as it allows for only minor adaptations and lacks a rigorous methodology because of its reliance on vague and highly subjective juridical devices such as public welfare (maṣlaḥa), imperative necessity (...)
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  49. Leonid Zhmud (1998). Plato as "Architect of Science". Phronesis 43 (3):211-244.score: 24.0
    The figure of the cordial host of the Academy, who invited the most gifted mathematicians and cultivated pure research, whose keen intellect was able if not to solve the particular problem then at least to show the method for its solution: this figure is quite familiar to students of Greek science. But was the Academy as such a center of scientific research, and did Plato really set for mathematicians and astronomers the problems they should study and methods they should (...)
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  50. Terence Kleven (1995). Alfarabi, Avicenna, and Averroes on Intellect: Their Cosmologies, Theories of the Active Intellect, and Theories of Human Intellect (Review). Journal of the History of Philosophy 33 (1):168-170.score: 24.0
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