Search results for 'Ivo Aertsen' (try it on Scholar)

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  1. Ivo Aertsen (ed.) (2008). Restoring Justice After Large-Scale Violent Conflicts: Kosovo, Dr Congo and the Israeli-Palestinian Case. Willan.score: 240.0
    The Kosovo conflict -- The Israeli-Palestinian conflict -- The conflict in the Democratic Republic of Congo.
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  2. Jan A. Aertsen (1992). Truth as Transcendental in Thomas Aquinas. Topoi 11 (2):159-171.score: 30.0
    Aquinas presents his most complete exposition of the transcendentals inDe veritate 1, 1, that deals with the question What is truth?. The thesis of this paper is that the question of truth is essential for the understanding of his doctrine of the transcendentals.The first part of the paper (sections 1–4) analyzes Thomas''s conception of truth. Two approaches to truth can be found in his work. The first approach, based on Aristotle''s claim that truth is not in things but in the (...)
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  3. Jan Aertsen (1988). Nature and Creature: Thomas Aquinas's Way of Thought. E.J. Brill.score: 30.0
    INTRODUCTION This study arose from involvement with the works of Thomas Aquinas (/5-) that was not only intensive, but also extensive in the time devoted to ...
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  4. Jan A. Aertsen (2005). Aquinas and the Human Desire for Knowledge. American Catholic Philosophical Quarterly 79 (3):411-430.score: 30.0
    This essay examines Aquinas’s analysis of the human desire to know, which plays a central role in his thought. (I.) This analysis confronts him with the Aristotelian tradition: thus, the desire for knowledge is a “natural” desire. (II.) It also confronts him with the Augustinian tradition, which deplores a non-virtuous desire in human beings that is called “curiosity.” (III.) Aquinas connects the natural desire with the Neoplatonic circle motif: principle and end are identical. The final end of the desire to (...)
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  5. Jan A. Aertsen (1985). The Convertibility of Being and Good in St. Thomas Aquinas. New Scholasticism 59 (4):449-470.score: 30.0
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  6. Jan A. Aertsen (1991). Beauty in the Middle Ages: A Forgotten Transcendental? Medieval Philosophy and Theology 1:68-97.score: 30.0
  7. Jan Aertsen (2012). Medieval Philosophy as Transcendental Thought: From Philip the Chancellor (Ca. 1225) to Francisco Suarez. Brill.score: 30.0
    This book provides for the first time a complete history of the doctrine of the transcendentals and shows its importance for the understanding of philosophy in the Middle Ages.
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  8. Jan A. Aertsen (1986). Transzendental Versus Kategorial: Die Zwiespältigkeit Von Thomas' Philosophie? Eine Kritische Studie. Vivarium 24 (2):143-157.score: 30.0
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  9. Jan A. Aertsen (1999). Is There a Medieval Philosophy? International Philosophical Quarterly 39 (4):385-412.score: 30.0
  10. Jan A. Aertsen (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.score: 30.0
  11. Jan A. Aertsen (1989). Method and Metaphysics. New Scholasticism 63 (4):405-418.score: 30.0
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  12. [deleted]Franziska Thinnes-Elker, Olga Iljina, John Kyle Apostolides, Felicitas Kraemer, Andreas Schulze-Bonhage, Ad Aertsen & Tonio Ball (2012). Intention Concepts and Brain-Machine Interfacing. Frontiers in Psychology 3.score: 30.0
    Intentions, including their temporal properties and semantic content, are receiving increased attention, and neuroscientific studies in humans vary with respect to the topography of intention-related neural responses. This may reflect the fact that the kind of intentions investigated in one study may not be exactly the same kind investigated in the other. Fine-grained intention taxonomies developed in the philosophy of mind may be useful to identify the neural correlates of well-defined types of intentions, as well as to disentangle them from (...)
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  13. Jan A. Aertsen (2005). Metaphysics as a Transcendental Science. Quaestio 5 (1):376-389.score: 30.0
  14. Jan A. Aertsen (1990). The Metaphysics of Good and Evil According to Suarez. Review of Metaphysics 44 (2):420-421.score: 30.0
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  15. Richard Thomas Ivo (1952). A New Decision Procedure for Aristotle's Syllogistic. Mind 61 (244):564-566.score: 30.0
  16. K. Ivo, K. Younsuck, Y. Y. Ho, S. Sang-Yeon, H. D. Seog, B. Hyunah, H. Kenji & Z. Xiaomei (2012). A Survey of the Perspectives of Patients Who Are Seriously Ill Regarding End-of-Life Decisions in Some Medical Institutions of Korea, China and Japan. Journal of Medical Ethics 38 (5):310-316.score: 30.0
    Purpose The debate about the end-of-life care decision is becoming a serious ethical and legal concern in the Far-Eastern countries of Korea, China and Japan. However, the issues regarding end-of-life care will reflect the cultural background, current medical practices and socioeconomic conditions of the countries, which are different from Western countries and between each other. Understanding the genuine thoughts of patients who are critically ill is the first step in confronting the issues, and a comparative descriptive study of these perspectives (...)
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  17. Jan Aertsen & Andreas Speer (1997). Die Philosophie Bonaventuras und die Transzendentalienlehre. Recherches de Theologie Et Philosophie Medievales 64 (1):32-66.score: 30.0
    «Wer die heilige Schrift liebt, liebt auch die Philosophie, um durch sie den Glauben zu bestärken; aber die Philosophie ist der Baum der Erkenntnis von Gut und Böse, weil in ihr die Falschheit der Wahrheit beigemischt ist». Dieser Ausspruch Bonaventuras in einer Adventspredigt zu Joh 1,26-27 aus dem Jahre 1267 spiegelt die ganze Ambivalenz wider, die sich in seinen Schriften mit Bezug auf die Philosophie findet. Dem unverkennbaren philosophisch-spekulativen Impetus seines Denkens steht eine teilweise harsche Philosophen- und Philosophiekritik gegenüber. «Die (...)
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  18. J. A. Aertsen & A. Speer (1999). Interview mit Wolfgang Kluxen. Recherches de Theologie Et Philosophie Medievales 66 (2):362-371.score: 30.0
    Im Jahrgang LXV der Recherches de Théologie et Philosophie médiévales wurde die Reihe «Entretiens» inauguriert, in der angesehene Forscher auf dem Gebiet der mittelalterlichen Theologie und Philosophie zu ihrem persönlichen Werdegang als Forscher, zu ihren Forschungsschwerpunkten und zur Zukunft der Mittelalterforschung Auskunft geben. Das zweite Interview führten Jan A. Aertsen und Andreas Speer mit Wolfgang Kluxen, emeritierter Ordinarius für Philosophie in Bonn, von 1972 bis 1982 Präsident, später président d’honneur der Société Internationale pour l’Étude de la Philosophie Médiévale.
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  19. Jan Aertsen & Andreas Speer (eds.) (1997). Qu'est-Ce Que La Philosophie au Moyen Age? =. Akademie Gemeinnütziger Wissenschaft Zu Erfurt.score: 30.0
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  20. Jan A. Aertsen (2006). 'Transcendens'im Mittelalter. Recherches de Theologie Et Philosophie Medievales 73 (2):291-310.score: 30.0
    The focus of this article is on an ambivalent conception in medieval thought, namely the term ‘transcendens’, which on the one hand signifies a reality beyond created beings, i.e. God, and on the other hand signifies something common to all beings. Armandus de Bellovisu, in his Declaratio difficilium terminorum, has thematized exactly this difference between transcendence that follows from ‘nobility of being’ and that which follows from ‘commonness of predication’ . The medieval term ‘transcendens’, because of its ambiguity, thus includes (...)
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  21. [deleted]Johanna Derix, Olga Iljina, Johanna Weiske, Andreas Schulze-Bonhage, Ad Aertsen & Tonio Ball (2014). From Speech to Thought: The Neuronal Basis of Cognitive Units in Non-Experimental, Real-Life Communication Investigated Using ECoG. Frontiers in Human Neuroscience 8.score: 30.0
  22. Jan A. Aertsen (1993). Aquinas's Philosophy in its Historical Setting. In Norman Kretzmann & Eleonore Stump (eds.), The Cambridge Companion to Aquinas. Cambridge University Press. 12--37.score: 30.0
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  23. J. A. Aertsen (1998). Entretien avec Alain de Libera. Recherches de Theologie Et Philosophie Medievales 65 (1):168-175.score: 30.0
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  24. Jon A. Aertsen (2000). Filosofía Cristiana: ¿Primacía Del Ser "Versus" Primacía Del Bien? Anuario Filosófico 33 (67):339-362.score: 30.0
    This is a critical reflection on the opposition between the "Christian" primacy of being and the Neoplatonic-Dionysian primacy of the good that was introduced by Etienne Gilson. This opposition is considered from two different but interrelated angles, a more historical one and a more systematic one. In the first part, the author sees whether it is correct to say that medieval authors upheld the Christian primacy of being against Dionysius. In the second part, he inquires into the philosophical reasons for (...)
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  25. Jan Aertsen (1996). Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas. E.J. Brill.score: 30.0
    Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes 'Being', 'One', 'True', 'Good' and 'Beautiful' individually and discusses their importance for the (...)
     
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  26. Jan A. Aertsen (2004). Paragraph Four The Concept of" Transcendens" in the Middle Ages: What is Beyond and What is Common. In Carlos G. Steel, Gerd van Riel, Caroline Macé & Leen van Campe (eds.), Platonic Ideas and Concept Formation in Ancient and Medieval Thought. Leuven University Press. 32--133.score: 30.0
  27. Jan A. Aertsen (1994). Thomas van Aquino En de Thomas van Utrecht -Thomas Aquinas and the Thomas of Utrecht. Bijdragen 55 (1):56-71.score: 30.0
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  28. Jan A. Aertsen (1994). Thomas van Aquino en de Thomas van Utrecht: kritische kanttekeningen bij de Utrechtse lezing van de Summa Theologiae. Bijdragen 55 (1):56-71.score: 30.0
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  29. [deleted]Johanna Derix, Olga Iljina, Andreas Schulze-Bonhage, Ad Aertsen & Tonio Ball (2012). “Doctor” or “Darling”? Decoding the Communication Partner From ECoG of the Anterior Temporal Lobe During Non-Experimental, Real-Life Social Interaction. Frontiers in Human Neuroscience 6.score: 30.0
    Human brain processes underlying real-life social interaction in everyday situations have been difficult to study and have, until now, remained largely unknown. Here, we investigated whether electrocorticography (ECoG) recorded for pre-neurosurgical diagnostics during the daily hospital life of epilepsy patients could provide a way to elucidate the neural correlates of non-experimental social interaction. We identified time periods in which patients were involved in conversations with either their respective life partners (Condition 1; C1) or attending physicians (Condition 2; C2). These two (...)
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  30. Antonio Moreno, Jana Aertsen, Bruce Chapman & Janet Landa (1985). Alfred R. Mele. Philosophy 60 (234).score: 30.0
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  31. M. H. Abrams, J. G. Ackermann, C. Adam, P. Adam, P. Adamson, J. Aertsen, M. Alonso, Alphonso Vargas, F. Alquié & R. Andrews (2008). Boethius of Dacia, 117 Bolton, R., 2, 6, 20. In Kärkkäinen Knuuttila (ed.), Theories of Perception in Medieval and Early Modern Philosophy.score: 30.0
     
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  32. Jan A. Aertsen (1996). Albertus Magnus und die mittelalterliche Philosophie. Allgemeine Zeitschrift für Philosophie 21 (2):111-128.score: 30.0
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  33. J. Aertsen (1988). Die Lehre von den Transzendentalien und die Metaphysik. Freiburger Zeitschrift für Philosophie Und Theologie 35:293-316.score: 30.0
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  34. Ja Aertsen (1995). Does Medieval Philosophy Exist. Philosophisches Jahrbuch 102 (1):161-176.score: 30.0
  35. J. A. Aertsen (1991). Good as Transcendental and the Transcendence of the Good. In Scott MacDonald (ed.), Being and Goodness: The Concept of the Good in Metaphysics and Philosophical Theology. Cornell University Press. 56--73.score: 30.0
     
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  36. Jan A. Aertsen (1995). Gibt es eine mittelalterliche Philosophie. Philosophisches Jahrbuch 102 (1):161-176.score: 30.0
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  37. J. A. Aertsen (2005). How Can a Philosopher and Theologian Teach Something Like That? Duns Scotus's Criticism of Thomas Aquinas. Tijdschrift Voor Filosofie 67 (3):453-478.score: 30.0
     
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  38. J. A. Aertsen (1999). Meister Eckhardt. Recherches de Theologie Et Philosophie Medievales 66 (1):1-20.score: 30.0
    Was Metaphysik ist, läßt sich nicht apriorisch bestimmen, sondern zeigt sich erst in den denkerischen Entwürfen eines Ersten und Grundlegenden. Metaphysik ist, wie Philosophie überhaupt, von ihrer Geschichte nicht trennbar. Die philosophische Bedeutung der Periode des Mittelalters für den Gang der abendländischen Metaphysik ist in den letzten Jahrzehnten durch zwei klassische Studien herausgestellt worden.
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  39. Jan Aertsen, Calvin Bower, F. A. J. De Haas, Wolfgang Hirschmann, Eva Hirtler, Matthias Hochadel, Udo Reinhold Jeck, Christian Meyer, Klaus Niemöller, Cecilia Panti, Alison Peden, Klaus-Jürgen Sachs, Michael Walter & Stephen Gersh (1998). Musik - Und Die Geschichte der Philosophie Und Naturwissenschaften Im Mittelalter: Fragen Zur Wechselwirkung von 'Musica' Und 'Philosophia' Im Mittelalter. Brill.score: 30.0
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  40. Jan A. Aertsen (1992). Ontology and Henology in Medieval Philosophy. In Egbert P. Bos & P. A. Meijer (eds.), On Proclus and His Influence in Medieval Philosophy. E.J. Brill. 120--140.score: 30.0
     
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  41. Jan A. Aertsen (2004). Paragraph Four. In Carlos G. Steel, Gerd van Riel, Caroline Macé & Leen van Campe (eds.), Platonic Ideas and Concept Formation in Ancient and Medieval Thought. Leuven University Press. 32--133.score: 30.0
     
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  42. Jan A. Aertsen (1998). Thomas Aquinas on the Good: The Relation Between Metaphysics and Ethics.”. In Norman Kretzmann, Scott MacDonald & Eleonore Stump (eds.), Aquinas's Moral Theory: Essays in Honor of Norman Kretzmann. Cornell University Press. 235--53.score: 30.0
     
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  43. Jan Aertsen (2004). The Concept of "Transcendens" in the Middle Ages : What is Beyond and What is Common. In Carlos G. Steel, Gerd van Riel, Caroline Macé & Leen van Campe (eds.), Platonic Ideas and Concept Formation in Ancient and Medieval Thought. Leuven University Press.score: 30.0
     
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  44. Jan A. Aertsen (2006). " Transcendence" in the Middle Ages: The Ulterior and the Mutual. Recherches de Theologie Et Philosophie Medievales 73 (2):291-310.score: 30.0
     
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  45. Ja Aertsen (1987). Turns in Truth, Anselm-of-Canterbury, Aquinas, Thomas and Vico, Giovanni. Tijdschrift Voor Filosofie 49 (2):187-239.score: 30.0
     
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  46. Jan A. Aertsen (1998). The Philosophical Importance of the Doctrine of the Transcendentals in Thomas Aquinas. Revue Internationale de Philosophie 52 (204):249-268.score: 30.0
     
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  47. Jan A. Aertsen (1974). Uit God zijn alle dingen: enkele overwegingen bij de 700ste sterfdag van Thomas van Aquino'. Philosophia Reformata 39:102-55.score: 30.0
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  48. Jan A. Aertsen (1990). Wolfgang Schmidl, Homo discens: Studien zur pädagogischen Anthropologie bei Thomas von Aquin.(Veröffentlichungen der Kommission für Philosophie und Pädagogik, 22.) Vienna: Österreichische Akademie der Wissenschaften, 1987. Paper. Pp. 210. ÖS 280. DM 40. [REVIEW] Speculum 65 (1):231-232.score: 30.0
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  49. Gerhard Endress, Jan Aertsen & Klaus Braun (eds.) (1999). Averroes and the Aristotelian Tradition: Sources, Constitution, and Reception of the Philosophy of Ibn Rushd (1126-1198): Proceedings of the Fourth Symposium Averroicum, Cologne, 1996. [REVIEW] Brill.score: 30.0
     
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  50. Richard Thomas Ivo (1952). Hampshire;s Analogy. Mind 61 (244):567-573.score: 30.0
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