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Jan A. Aertsen [27]Jan Aertsen [8]Jana Aertsen [1]
  1. Jan Aertsen (2012). Medieval Philosophy as Transcendental Thought: From Philip the Chancellor (Ca. 1225) to Francisco Suarez. Brill.
    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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  2. Jan A. Aertsen (2006). " Transcendence" in the Middle Ages: The Ulterior and the Mutual. Recherches de Theologie Et Philosophie Medievales 73 (2):291-310.
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  3. Jan A. Aertsen (2006). 'Transcendens'im Mittelalter. Recherches de Théologie Et Philosophie Médiévales 73 (2):291-310.
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  4. Jan A. Aertsen (2005). Aquinas and the Human Desire for Knowledge. American Catholic Philosophical Quarterly 79 (3):411-430.
    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 (2005). Metaphysics as a Transcendental Science. Quaestio 5 (1):376-389.
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  6. 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.
     
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  7. 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.
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  8. 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.
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  9. Jan A. Aertsen (1999). Is There a Medieval Philosophy? International Philosophical Quarterly 39 (4):385-412.
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  10. 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.
     
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  11. Jan A. Aertsen (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.
  12. 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.
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  13. Jan A. Aertsen (1998). The Philosophical Importance of the Doctrine of the Transcendentals in Thomas Aquinas. Revue Internationale de Philosophie 52 (204):249-268.
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  14. 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.
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  15. Jan Aertsen & Andreas Speer (1997). Die Philosophie Bonaventuras und die Transzendentalienlehre. Recherches de Théologie Et Philosophie Médiévales 64 (1):32-66.
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  16. Jan Aertsen & Andreas Speer (eds.) (1997). Qu'est-Ce Que La Philosophie au Moyen Age? =. Akademie Gemeinnütziger Wissenschaft Zu Erfurt.
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  17. Jan Aertsen (1996). Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas. E.J. Brill.
  18. Jan A. Aertsen (1996). Albertus Magnus und die mittelalterliche Philosophie. Allgemeine Zeitschrift für Philosophie 21:111-128.
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  19. Jan A. Aertsen (1995). Gibt es eine mittelalterliche Philosophie. Philosophisches Jahrbuch 102 (1):161-176.
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  20. Jan A. Aertsen (1994). Thomas van Aquino En de Thomas van Utrecht -Thomas Aquinas and the Thomas of Utrecht. Bijdragen 55 (1):56-71.
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  21. 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.
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  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.
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  23. 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.
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  24. Jan A. Aertsen (1992). Truth as Transcendental in Thomas Aquinas. Topoi 11 (2):159-171.
    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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  25. Jan A. Aertsen (1991). Beauty in the Middle Ages: A Forgotten Transcendental? Medieval Philosophy and Theology 1:68-97.
  26. Jan A. Aertsen (1990). Denken Van eenheid. Tijdschrift Voor Filosofie 52 (3):399 - 420.
    Two fundamentally different conceptions of unity can be found in the philosophical tradition. My thesis is that both of them go back to one text, Plato's Parmenides. Plato argues that if the One is posed as unity (the first hypothesis), the One is unthinkable and unnamable. If the One is posed as being (the second hypothesis), we think a plurality. Plotinus explicitly relates his conception of unity to the Parmenides. The One is the origin of the second hypostasis that is (...)
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  27. Jan A. Aertsen (1990). The Metaphysics of Good and Evil According to Suarez. Review of Metaphysics 44 (2):420-421.
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  28. 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.
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  29. Jan A. Aertsen (1989). Method and Metaphysics. New Scholasticism 63 (4):405-418.
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  30. Jan Aertsen (1988). Nature and Creature: Thomas Aquinas's Way of Thought. E.J. Brill.
    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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  31. Jan A. Aertsen (1986). Transzendental Versus Kategorial: Die Zwiespältigkeit Von Thomas' Philosophie? Eine Kritische Studie. Vivarium 24 (2):143-157.
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  32. Jan A. Aertsen (1985). The Convertibility of Being and Good in St. Thomas Aquinas. New Scholasticism 59 (4):449-470.
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  33. Antonio Moreno, Jana Aertsen, Bruce Chapman & Janet Landa (1985). Alfred R. Mele. Philosophy 60 (234).
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  34. Jan A. Aertsen (1974). Uit God zijn alle dingen: enkele overwegingen bij de 700ste sterfdag van Thomas van Aquino'. Philosophia Reformata 39:102-55.
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