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James Mcevoy [68]James Gerard Mcevoy [1]James J. Mcevoy [1]
  1.  4
    James McEvoy (2016). The Conversation's the Thing: The Gospel in Australian Culture. Australasian Catholic Record, The 93 (1):68.
    McEvoy, James There's something distinctive about Australia, not only about its landscape, its vegetation, its wildlife, and its history, but also about the patterns of life and understanding that we, the country's human inhabitants, have developed together. There's something distinctive about Australian culture.
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  2. John Haldane, James Mcevoy, Michael Dunne, Fergus Kerr, Brian Davies & Robert Pasnau (2004). Mind, Metaphysics and Value in the Thomistic and Analytical Traditions. Philosophical Quarterly 54 (216):469-473.
     
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  3.  34
    James McEvoy (1984). Plato and The Wisdom of Egypt. Irish Philosophical Journal 1 (2):1-24.
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  4.  15
    James Mcevoy (1989). Philosophie Im Mittelalter. Entwicklungslinien Und Paradigmen. Irish Philosophical Journal 6 (1):169-170.
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  5.  40
    James McEvoy (2006). The Theory of Friendship in Erasmus and Thomas More. American Catholic Philosophical Quarterly 80 (2):227-252.
    The foundation of humanist friendship and its purpose lay in the sharing of the Christian faith accompanied by the love of classical letters. The ideas of Erasmus concerning friendship are best developed in his Adagia, and thus in relationship to the ancient proverbs on the subject. The approval given by him to the classical, humanistic ideal of noble, virtuous, equal, and lasting friendship contrasts with Thomas More’s traditional conception of friendship which derived directly from Christian sources. More held that the (...)
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  6.  42
    James McEvoy (1978). The Metaphysics of Light in the Middle Ages. Philosophical Studies 26:126-145.
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  7.  30
    James McEvoy (1984). St. Augustine's Account of Time and Wittgenstein's Criticisms. Review of Metaphysics 37 (3):547 - 577.
  8.  8
    James McEvoy (1980). Religion and Philosophy. Philosophical Studies 27:339-341.
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  9.  10
    James McEvoy (1981). Questions of Authenticity and Chronology Concerning Works Attributed to Robert Grosseteste and Edited 1940-1980 (I). Bulletin de Philosophie Medievale 23 (1):64-90.
  10.  1
    James McEvoy (2016). Our Quest for God [Book Review]. Australasian Catholic Record, The 93 (1):120.
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  11.  7
    James McEvoy (1976). Iohannis Buridani Tractatus De Consequentiis. Édition Critique. Philosophical Studies 25:311-312.
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  12.  8
    James McEvoy (1982). Boethius. The Consolations of Music, Logic, Theology, and Philosophy. Philosophical Studies 29:335-337.
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  13.  9
    James McEvoy (2009). Living in an Age of Authenticity: Charles Taylor on Identity Today. The Australasian Catholic Record 86 (2):161.
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  14.  14
    James McEvoy (1978). Enquête Sur les 219 Articles Condamnés À Paris le 7 Mars 1277. Philosophical Studies 26:252-255.
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  15.  5
    James McEvoy (1998). Robert Grosseteste's Greek Scholarship: A Survey of Present Knowledge. Franciscan Studies 56 (1):255-264.
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  16.  4
    James Mcevoy (2001). The Edition of a Sermon on the Decalogue Attributed to Robert Grosseteste. Recherches de Theologie Et Philosophie Medievales 68 (2):228-244.
    In his catalogue of the manuscripts of Grosseteste's writings S.H. Thomson attributed to him a number of sermons each of which is free standing and none of which belongs to the sermon collection made after the bishop's death. One of these is found in the British Library MS Harley 979, where it occupies fols 37va-39rb. It is written in seven columns, in a hand of the second half of the thirteenth century. This sermon on the commandments is ascribed to Grosseteste (...)
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  17.  12
    James McEvoy (2003). Too Many Friends or None at All? A “Difference” Between Aristotle and Postmodernity. American Catholic Philosophical Quarterly 77 (1):1-19.
    Diogenes Laertius preserved a saying of Aristotle, “He who has friends can have no true friend.” This was mistranslated by Erasmus and gave rise to the words Montaigne attributed to Aristotle, “O mes amis, il n’y a nul amy.” Kant and Nietzsche both used the saying in this sense, which is in fact a contresens. The original Greek words carried much of the sense of ancient friendship, being a warning against polyphilia and a reminder that intimacy is the central value (...)
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  18.  3
    James McEvoy (1987). The Religious Dimension of Human Reason. Philosophical Studies 31:84-97.
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  19.  11
    James McEvoy (1982). Sphaera Lucis. Studien Zur Intelligibilität des Seienden Im Kontext der Mittelalterlichen Lichtspekulation. Philosophical Studies 29:339-340.
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  20.  11
    James Mcevoy (1989). Das Philosophische Denken Im Mittelalter von Augustin Zu Machiavelli. Irish Philosophical Journal 6 (1):166-168.
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  21.  2
    James McEvoy (1989). Philippe Delhaye, Enseignement et morale au XIIe siècle. Revue Philosophique De Louvain 87 (74):349-350.
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  22.  4
    James Mcevoy & Michael Dunne (2005). Beati Pauperes Spiritu. Recherches de Theologie Et Philosophie Medievales 72 (2):363-392.
    While searching for manuscripts of the writings of Robert Grosseteste, S.H. Thomson examined British Library MS Royal 11 B III and ascribed a short work on poverty to Grosseteste probably since it was found together with the authentic work De decem mandatis and had been copied by the same scribe. Upon closer examination it is concluded that the work is unlikely to have been written by Grosseteste. Nevertheless, the work is of interest as a highly structured anthology of sources regarding (...)
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  23.  4
    James McEvoy (1981). Albert the Great. Philosophical Studies 28:410-411.
  24.  3
    James McEvoy (2014). The Theological Notion of the Human Person: A Conversation Between the Theology of Karl Rahner and the Philosophy of John Macmurray [Book Review]. Australasian Catholic Record, The 91 (3):374.
    McEvoy, James Review of: The theological notion of the human person: A conversation between the theology of Karl Rahner and the philosophy of John Macmurray, by Gregory Brett, pp. 288, US$93.95.
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  25.  8
    James McEvoy (1982). Robertus Grosseteste. Commentarius in Posteriorum Analyticorum Libros. Philosophical Studies 29:337-338.
  26.  7
    James McEvoy (2009). Aquinas on Friendship. American Catholic Philosophical Quarterly 83 (1):167-168.
  27.  3
    James McEvoy (2003). Charles Taylor: Meaning, Morals and Modernity [Book Review]. The Australasian Catholic Record 80 (4):523.
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  28.  4
    James McEvoy (1978). Maître Siger de Brabant. Philosophical Studies 26:250-252.
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  29.  7
    James McEvoy (1975). Siger de Brabant. Écrits de Logique, de Morale Et de Physique. Philosophical Studies 24:263-264.
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  30. Jean-Michel Counet & James McEVOY (2003). [In-Memoriam Jacques Follon (1948-2003)]. Revue Philosophique De Louvain 101 (4):756-759.
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  31.  7
    James McEvoy (1971). Epistemology. Philosophical Studies 20:354-357.
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  32.  3
    James McEvoy (1984). Le Thomisme. Philosophical Studies 30:314-315.
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  33.  2
    James Mcevoy (1994). La preuve anselmienne de l'existence de Dieu est-elle un argument 'ontologique'? Revue Philosophique De Louvain 92 (2):167-183.
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  34.  8
    James Gerard Mcevoy (2007). A Dialogue with Oliver O'Donovan About Church and Government. Heythrop Journal 48 (6):952–971.
  35.  5
    James J. Mcevoy (1988). John Scottus Eriugena. Philosophical Studies 32:83-98.
  36.  6
    James Mcevoy (1993). Amitié, attirance et amour chez S. Thomas d'Aquin. Revue Philosophique De Louvain 91 (3):383-408.
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  37.  1
    James McEvoy (1989). Charles H. Lohr, Commentateurs d'Aristote au Moyen-Age latin. Bibliographie de littérature secondaire récente. Medieval Latin Aristotle Commentators. A Bibliography of Recent Secondary Literature. [REVIEW] Revue Philosophique De Louvain 87 (74):363-363.
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  38.  1
    James Mcevoy (1989). Philosophie fondamentale. Revue Philosophique De Louvain 87 (4):626-628.
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  39.  1
    James McEvoy (1984). The Catholic Eye, the Protestant Ear, and the Age of Baroque. Neue Zeitschrift für Systematicsche Theologie Und Religionsphilosophie 26 (2-3):177-194.
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  40.  2
    James McEvoy (1993). Platon et la sagesse de l'Égypte. Kernos 6:245-275.
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  41.  5
    James Mcevoy (1990). Présentation de MmeG.E.M. Anscombe. Revue Philosophique De Louvain 88 (2):297-301.
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  42.  2
    James McEvoy (2003). Varieties of Religion Today: William James Revisited [Book Review]. The Australasian Catholic Record 80 (2):263.
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  43.  1
    James McEvoy (1992). Fernand Van Steenberghen, La philosophie au XIIIe siècle. Deuxième édition mise à jour. Revue Philosophique De Louvain 90 (86):224-226.
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  44. James McEvoy & Jean-Michel Counet (2003). CHRONIQUES - In memoriam Jacques Follon. Revue Philosophique De Louvain 101 (4):756-759.
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  45.  1
    James McEvoy (2002). Faithful Witness in a Fractured World. The Australasian Catholic Record 79 (4):397.
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  46.  1
    James McEvoy (1989). Magistri Guillelmi Altissiodorensis Summa aurea cura et studio Jean Ribaillier. Introduction générale. Revue Philosophique De Louvain 87 (74):358-359.
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  47.  1
    James McEvoy (1997). Does Augustinian Memoria Depend on Plotinus. In John J. Cleary (ed.), The Perennial Tradition of Neoplatonism. Leuven University Press 383--396.
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  48.  1
    James McEvoy (1993). Fernand Van Steenberghen, Études religieuses. Revue Philosophique De Louvain 91 (89):163-164.
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  49.  1
    James Mcevoy (1985). Un colloque sur l'influence de Jean Scot Érigène (Bad Homburg, 24-30 août 1985). Revue Philosophique De Louvain 83 (4):615-616.
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  50. Jacques Follon & James Mcevoy (1998). Actualité de la pensée médiévale. Revue Philosophique de la France Et de l'Etranger 188 (1):110-112.
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