Search results for 'J. Athanasius Weisheipl' (try it on Scholar)

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  1.  22
    J. Athanasius Weisheipl (1958). Albertus Magnus and the Oxford Platonists. Proceedings of the American Catholic Philosophical Association 32:124-139.
  2. J. Athanasius Weisheipl (1958). Problem : Albertus Magnus and the Oxford Platonists. Proceedings and Addresses of the American Philosophical Association 32:124.
     
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  3. James Weisheipl (1977). Suma de Los Ocho Libros de la "Fisica" de Aristóteles by Roberto Grosseteste; J. E. Bolzán; Celina Lértora Mendoza. [REVIEW] Isis: A Journal of the History of Science 68:641-641.
     
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  4. James A. Weisheipl (1977). Suma de los ocho libros de la "Fisica" de Aristóteles Roberto Grosseteste J. E. Bolzán Celina Lértora Mendoza. Isis 68 (4):641-641.
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  5. James Weisheipl (1975). The Problem of Evolution: A Study of the Philosophical Repercussions of Evolutionary Science by John N. Deely; Raymond J. Nogar. [REVIEW] Isis: A Journal of the History of Science 66:109-110.
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  6. James A. Weisheipl (1975). The Problem of Evolution: A Study of the Philosophical Repercussions of Evolutionary ScienceJohn N. Deely Raymond J. Nogar. Isis 66 (1):109-110.
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  7. J. Weisheipl (1983). Albertus Magnus and the Sciences. Commemorative Essays 1980. Tijdschrift Voor Filosofie 45 (3):486-487.
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  8.  4
    J. A. Weisheipl (1985). Book Reviews : Prelude to Galileo--Essays on Medieval and Sixteenth-Century Sources of Galileo's Thought. BY WILLIAM A. WALLACE. (Boston Studies in the Philosophy of Science, Volume 62.) Dordrecht/Boston/London: D. Reidel Publishing Company, 1981. Pp. Xvi + 369. Cloth US $49.95, Paper $23.50. [REVIEW] Philosophy of the Social Sciences 15 (1):97-101.
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  9. H. A. Oberman & J. A. Weisheipl (1958). The " Sermo Epinicius " Ascribed to Thomas Bradwardine. Archives d'Histoire Doctrinale Et Littéraire du Moyen Âge 25.
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  10. J. A. Weisheipl (1971). D. A. Callus, O. P. & R. W. Hunt , "Johannes Blund. Tractatus de Anima". [REVIEW] The Thomist 35 (4):700.
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  11. J. A. Weisheipl (1969). James H. Robb, "St. Thomas Aquinas Quaestiones De Anima". [REVIEW] The Thomist 33 (4):770.
     
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  12. J. A. Weisheipl & W. A. Carroll (1987). Nature and Motionin the Middle Ages. Tijdschrift Voor Filosofie 49 (4):702-703.
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  13. J. Weisheipl (1974). The Commentary of St. Thomas on the De Caelo of Aristotle. Sapientia 29 (11):11-34.
     
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  14. J. A. Weisheipl (1968). The Revival of Thomism as a Christian Philosophy. In Ralph M. McInerny (ed.), New Themes in Christian Philosophy. Notre Dame [Ind.]University of Notre Dame Press 164--185.
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  15.  8
    B. J. (1921). The Greek Orators The Greek Orators. By J. F. Dobson. Methuen and Co. The Classical Review 35 (5-6):125-126.
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  16.  11
    P. P. J. (1907). Munro's Translations Into Greek and Latin Verse Translations Into Greek and Latin Verse. By H. A. J. Munro. With a Prefatory Note by J. D. Duff and a Portrait. Pp. Xi + 113. London: Edward Arnold, 1906. 6s. Net. [REVIEW] The Classical Review 21 (01):27-28.
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  17.  10
    W. M. J. (1889). Duff's Lucretius, Book V. T. Lucreti Cari de Rerum Natwra Liber Quintus. Edited with Introduction and Notes by J. D. Duff, M.A. Fellow of Trinity College, Cambridge. Cambridge, at the University Press. 1889. 2s. [REVIEW] The Classical Review 3 (06):263-265.
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  18.  9
    P. P. J. (1902). Brennan's Translations Into Latin Verse Terra Paterna Vale. By the Rev. N. J. Brennan, C. S. Sp., B.A., President of Rockwell College, Dublin, Gill and Son. 1901. Pp. 8, 158. 2s. [REVIEW] The Classical Review 16 (07):362-363.
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  19.  7
    P. P. J. (1906). Criticisms and Elucidations of Catullus. By H. A. J. Munro. Second Edition, 1905. [By J. D. Duff.] London: George Bell and Sons. Cambridge : Deighton, Bell & Co. Pp. Xii + 250. 7s. 6d. Net. [REVIEW] The Classical Review 20 (02):130-.
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  20.  12
    A. S. J. (1922). Early Greek Philosophy Early Greek Philosophy. By J. Burnet. Third Edition. A. And C. Black, Ltd., 1920. [REVIEW] The Classical Review 36 (3-4):75-77.
  21.  11
    T. S. J. (1912). The Odyssey. Translated by J. W. Mackail. Books XVII.-XXIV. Pp. 219. London: John Murray. 5s. Net. The Classical Review 26 (02):67-68.
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  22.  10
    P. P. J. (1921). Restrepo's Semantics El Alma des Palabras Diseño des Semantica, General. By Félux Restrepo, S.J. One Vol. Pp. 234. Four Diagrams in Text. Barcelona: Imprenta Editorial Barcelonesa, 1917. 4 Pesetas. [REVIEW] The Classical Review 35 (3-4):78-79.
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  23.  3
    S. M. J. (1893). Book Review:The Effects of Machinery on Wages. J. Shield Nicholson. [REVIEW] Ethics 3 (2):267-.
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  24.  9
    P. P. J. (1906). The Hundred Best Poems (Lyrical) in the Latin Language. Selected by J. W. Mackail, M.A., LL.D. Pp. Xx + 105. 1905. London and Glasgow: Gowans and Gray, Limited. 6d. Net. [REVIEW] The Classical Review 20 (05):279-.
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  25.  13
    H. J. (1999). Georges B. J. Dreyfus Recognizing Reality: Dharmakirti's Philosophy and its Tibetan Interpretations. (Albany: State University of New York Press, 1997). Pp. 462+Notes, Tibetan-Sanskrit-English Glossary, Bibliography, and Indexes. [REVIEW] Religious Studies 35 (1):113-116.
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  26.  8
    S. P. J. (1918). Prolegomena to Ausonius Prolegomena to an Edition of the Works of Decimus Magnus Ausonius. By Sister M. J. Byrne, Ph.D., Professor of Latin in the College of St. Elizabeth. Octavo. One Vol. Pp. Viii + 101. New York: Columbia University Press, 1916. 5s. 6d. [REVIEW] The Classical Review 32 (7-8):190-191.
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  27. W. J. (1995). E.-J. Marey's Visual Rhetoric and the Graphic Decomposition of the Body. Studies in History and Philosophy of Science Part A 26 (2):175-204.
     
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  28.  6
    H. V. J. (1908). Comparative Philology An Introduction to Comparative Philology for Classical Students. By J. M. Edmonds, M.A. Cambridge: University Press, 1906. Pp. Viii + 235. 4s. Net. [REVIEW] The Classical Review 22 (04):129-130.
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  29. William Wallace (1985). Eloge: James Athanasius Weisheipl, O.P. 3 July 1923-30 December 1984. Isis: A Journal of the History of Science 76:566-567.
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  30. William A. Wallace (1985). Eloge: James Athanasius Weisheipl, O.P. 3 July 1923-30 December 1984. Isis 76 (4):566-567.
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  31.  5
    J. Neville Birdsall (1991). E. P. Meijering (in enger Zusammenarbeit mit J. C. M. van Winden) (ed., tr.): Athanasius: De Incarnatione Verbi. Einleitung, Übersetzung, Kommentar. Pp. 431. Amsterdam: J. C. Gieben, 1989. Paper, fl./DM 120. [REVIEW] The Classical Review 41 (01):227-.
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  32.  1
    M. J. Angold, A. -M. Maffry Talbot & Athanasius I. (1978). The Correspondence of Athanasius I Patriarch of Constantinople: Letters to the Emperor Andronicus II, Members of the Imperial Family, and Officials. Journal of Hellenic Studies 98:220.
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  33.  19
    Walter J. Burghardt (1948). The De Incarnatione of Athanasius. Thought: A Journal of Philosophy 23 (2):368-370.
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  34.  16
    J. Neville Birdsall (1973). Theophilus of Antioch: Ad Autolycum. Text and Translation by Robert M. Grant. Pp. Xxviii+153. Oxford: Clarendon Press, 1970. Cloth, £2.Athanasius: Contra Gentes and De Incarnatione. Edited and Translated by Robert W. Thomson. Pp. Xxxvi+288. Oxford: Clarendon Press, 1971. Cloth, £3·25. [REVIEW] The Classical Review 23 (02):273-.
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  35. J. R. Meyer (1999). Athanasius' Son of God. Recherches de Theologie Et Philosophie Medievales 66 (2):225-253.
    The Alexandrian theologian Origen wrote that God the Father exceeds the Son in a way that surpasses the Son’s own transcendence of creation, and he apparently did so in order to oppose those who disregarded Jesus’ statement that «the Father is greater than I» . Just a few years after Origen’s death, however, when correction of his Son of God theology was well underway, Arius radicalized the latent subordinationism present in Origen’s thought by placing the Son among created things. The (...)
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  36. H. J. Sieben (2008). Epistolas a serapion sobre el espirito santo (epistolae ad serapionem>), isbn 978-84-9715-081-1-Atanasio de alejandria (athanasius alexandrinus). [REVIEW] Theologie Und Philosophie 83 (2):282.
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  37. James A. Weisheipe (1963). The Dignity of Science. British Journal for the Philosophy of Science 14 (54):169-172.
    Demonstration and self-evidence, by E.D. Simmons.--The significance of the universal ut nune, by J.A. Oesterle.--William Harvey, M.D.: modern or ancient scientist? by H. Ratner.--Medicine and philosophy in the eleventh and twelfth centuries: the problem of elements, by R.P. McKeon.--The origins of the problem of the unity of form, by D.A. Callus.--The celestial movers in medieval physics, by J.A. Weisheipl.--Gravitational motion according to Theodoric of Freiberg, by W.A. Wallace.--"Mining all within," Clarke's notes to Rohault's Traité de physique, by M.A. Hoskin.--Darwin's (...)
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  38.  86
    James Elliott (forthcoming). The Power of Humility in Sceptical Religion: Why Ietsism is Preferable to J. L. Schellenberg's Ultimism. Religious Studies:1-20.
    J. L. Schellenberg’s Philosophy of Religion argues for a specific brand of sceptical religion that takes ‘Ultimism’ – the proposition that there is a metaphysically, axiologically, and soteriologically ultimate reality – to be the object to which the sceptical religionist should assent. In this article I shall argue that Ietsism – the proposition that there is merely something transcendental worth committing ourselves to religiously – is a preferable object of assent. This is for two primary reasons. First, Ietsism is far (...)
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  39.  6
    Silver Bronzo (2016). Review of Representation and Reality in Wittgenstein's Tractatus by J. L. Zalabardo. [REVIEW] Nordic Wittgenstein Review 5 (1):139-144.
    Book review of J. L. Zalabardo, Representation and Reality in Wittgenstein's Tractatus. Oxford: OUP 2015.
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  40. Dominic Griffiths (2009). Daring to Disturb the Universe: Heidegger’s Authenticity and The Love Song of J. Alfred Prufrock. Literator 30 (2):107-126.
    In Heidegger’s Being and Time certain concepts are discussed which are central to the ontological constitution of Dasein. This paper demonstrates the interesting manner in which some of these concepts can be used in a reading of T.S. Eliot’s The Love Song of J. Alfred Prufrock. A comparative analysis is performed, explicating the relevant Heideggerian terms and then relating them to Eliot’s poem. In this way strong parallels are revealed between the two men’s respective thoughts and distinct modernist sensibilities. Prufrock, (...)
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  41.  17
    Inocent-Mária V. Szaniszló Op (2010). Ktože Sú to Vlastne Pohania? Malé Uvedenie Do Medzináboženského Dialógu V Dobe Sv. Tomáša Akvinského s Možnými Dôsledkami Pre Dnešnú Dobu. Studia Neoaristotelica 7 (1):69-86.
    Zur Zeit des Hl. Thomas von Aquin war es nicht leicht andere Religionen zu verstehen. Besonders auch deswegen nicht, weil die Verbreitung der Religion mit Macht und Krieg verbunden war. Aber gerade Thomas hat die sogenannte „Heidnische Lehre“ des Aristoteles in das Christentum eingeführt. In den Augen vieler orthodoxen Christen war dies ein unverzeihlicher Fehler. Mit dieser Lehre ist auch das Naturrecht (moralisch natürliche Gesetz) in die katholische Theologie eingeführt worden. Aber die Aristotelische Wiedereinführung (wenn nicht Revolution) in die christliche (...)
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  42.  33
    Mark B. Adams (2000). Last Judgment: The Visionary Biology of J. B. S. Haldane. [REVIEW] Journal of the History of Biology 33 (3):457 - 491.
    This paper seeks to reinterpret the life and work of J. B. S. Haldane by focusing on an illuminating but largely ignored essay he published in 1927, "The Last Judgment" -- the sequel to his better known work, "Daedalus" (1924). This astonishing essay expresses a vision of the human future over the next 40,000,000 years, one that revises and updates Wellsian futurism with the long range implications of the "new biology" for human destiny. That vision served as a kind of (...)
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  43.  28
    Graham Oppy (2011). Critical Notice of J.P. Moreland's Consciousness and the Existence of God: A Theistic Argument. European Journal for Philosophy of Religion 3 (1):193-212.
    This paper is a detailed examination of some parts of J. P. Moreland's book on "the argument from consciousness". (There is a companion article that discusses the parts of the book not taken up in this critical notice.).
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  44.  11
    Inocent-Mária V. Szaniszló Op (2010). Ktože Sú to Vlastne Pohania? Malé Uvedenie Do Medzináboženského Dialógu V Dobe Sv. Tomáša Akvinského s Možnými Dôsledkami Pre Dnešnú Dobu. Studia Neoaristotelica 7 (1):69-86.
    Zur Zeit des Hl. Thomas von Aquin war es nicht leicht andere Religionen zu verstehen. Besonders auch deswegen nicht, weil die Verbreitung der Religion mit Macht und Krieg verbunden war. Aber gerade Thomas hat die sogenannte „Heidnische Lehre“ des Aristoteles in das Christentum eingeführt. In den Augen vieler orthodoxen Christen war dies ein unverzeihlicher Fehler. Mit dieser Lehre ist auch das Naturrecht (moralisch natürliche Gesetz) in die katholische Theologie eingeführt worden. Aber die Aristotelische Wiedereinführung (wenn nicht Revolution) in die christliche (...)
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  45.  20
    Bruce H. Weber & John N. Prebble (2006). An Issue of Originality and Priority: The Correspondence and Theories of Oxidative Phosphorylation of Peter Mitchell and Robert J.P. Williams, 1961-1980. [REVIEW] Journal of the History of Biology 39 (1):125-163.
    In the same year, 1961, Peter D. Mitchell and Robert R.J.P. Williams both put forward hypotheses for the mechanism of oxidative phosphorylation in mitochondria and photophosphorylation in chloroplasts. Mitchell's proposal was ultimately adopted and became known as the chemiosmotic theory. Both hypotheses were based on protons and differed markedly from the then prevailing chemical theory originally proposed by E.C. Slater in 1953, which by 1961 was failing to account for a number of experimental observations. Immediately following the publication of Williams (...)
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  46.  16
    Michael Ruse (2004). The Romantic Conception of Robert J. Richards. Journal of the History of Biology 37 (1):3 - 23.
    In his new book, "The Romantic Conception of Life: Science and Philosophy in the Age of Goethe," Robert J. Richards argues that Charles Darwin's true evolutionary roots lie in the German Romantic biology that flourished around the beginning of the nineteenth century. It is argued that Richards is quite wrong in this claim and that Darwin's roots are in the British society within which he was born, educated, and lived.
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  47.  59
    Katherine Dunlop (2009). Why Euclid's Geometry Brooked No Doubt: J. H. Lambert on Certainty and the Existence of Models. Synthese 167 (1):33 - 65.
    J. H. Lambert proved important results of what we now think of as non-Euclidean geometries, and gave examples of surfaces satisfying their theorems. I use his philosophical views to explain why he did not think the certainty of Euclidean geometry was threatened by the development of what we regard as alternatives to it. Lambert holds that theories other than Euclid’s fall prey to skeptical doubt. So despite their satisfiability, for him these theories are not equal to Euclid’s in justification. Contrary (...)
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  48.  12
    G. J. Warnock (1989). J.L. Austin. Routledge.
    This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.
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  49.  22
    Paulo Abrantes (2010). Philosophy of Mind. J. Kim [Resenha]. Principia 1 (2):312-325.
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  50.  17
    Inocent-Mária V. Szaniszló Op (2010). Ktože Sú to Vlastne Pohania? Malé Uvedenie Do Medzináboženského Dialógu V Dobe Sv. Tomáša Akvinského s Možnými Dôsledkami Pre Dnešnú Dobu. Studia Neoaristotelica 7 (1):69-86.
    Zur Zeit des Hl. Thomas von Aquin war es nicht leicht andere Religionen zu verstehen. Besonders auch deswegen nicht, weil die Verbreitung der Religion mit Macht und Krieg verbunden war. Aber gerade Thomas hat die sogenannte „Heidnische Lehre“ des Aristoteles in das Christentum eingeführt. In den Augen vieler orthodoxen Christen war dies ein unverzeihlicher Fehler. Mit dieser Lehre ist auch das Naturrecht (moralisch natürliche Gesetz) in die katholische Theologie eingeführt worden. Aber die Aristotelische Wiedereinführung (wenn nicht Revolution) in die christliche (...)
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