Search results for 'John King-Farlow Steven De Haven' (try it on Scholar)

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  1. Steven De Haven & John King-Farlow (1979). Metaphilosophy and Religious Disagreements. Noûs 13 (4):511 - 516.
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    Josiane Boulad-Ayoub (1974). La Philosophie Et les Philosophes. Par Yvon Lafrance, John King-Farlow, Directeurs. Collection: « l'Univers de la Philosophie ». Montrèal, Bellarmin; Paris, Tournai, Desclée, 1973. 2 Volumes, 240 Pp. Et 287 Pp. [REVIEW] Dialogue 13 (4):813-815.
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    Greg Andonian, Natasa Bakic-Miric, Giorgio Baruchello, John Bokina, Silvia Bruti, Edmund J. Campion, Mihai Caprioara, Victor Castellani, Anthony H. Chambers, Camelia Mihaela Cmeciu, Doina Cmeciu, Stanley Corngold, Douglas J. Cremer, Jens De Vleminck, Liviu Drugus, Eberhard Eichenhofer, Dario Fernandez-Morera, Richard Findler, Irene Guenther, Jeff Horn, Richard H. King, Norma Landau, Walter S. H. Lim, Thomas Loebel, David W. Lovell, Michele Maggiore, Georgeta Marghescu, Aaron Massecar, Markus Meckl, Tim Murphy, Wan-Hsiang Pan, Marianna Papastephanou, Priscilla Ringrose, Marina Ritzarev, Christian Roy, Karl W. Schweizer, Carlo Scognamiglio, Stanley Shostak, Lora Sigler, Lavinia Stan, Matthew Sterenberg, Jonathan Stoekl, Dan Stone, Linda Toocaram, Barnard Turner, Gabrielle Weinberger & Phillip H. Wiebe (2008). Null. The European Legacy 13 (4):499-543.
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  4. John Locke & Peter King King (1858). The Life and Letters of John Locke with Extracts From His Journals and Common-Place Books. H. G. Bohn.
     
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  5. Peter King King & John Locke (1991). The Life of John Locke with Extracts From His Correspondence, Journals, and Common-Place Books. Monograph Collection (Matt - Pseudo).
     
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  6.  59
    John King-Farlow Steven De Haven (1979). Metaphilosophy and Religious Disagreements. Noûs 13 (4).
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  7.  24
    Steven De Haven & John King-Farlow (1979). Metaphilosophy and Religious Disagreements. Noûs 13 (4):511-516.
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  8. John King-Farlow (1971). Faith—and Faith in Hypotheses1: John King-Farlow and William N. Christensen. Religious Studies 7 (2):113-124.
    Debate continues to rage among philosophers of religion over Anthony Flew's famous little paper ‘Theology and Falsification’ and the responses it provoked, most notably R. M. Hare's response that religious claims are in no way like scientific hypotheses. For now, twenty years later, we still find many theists taking a similar tack to Hare's. A particularly interesting example is J. F. Miller in Religious Studies , 1969, who replies to Flew that propositions like ‘God loves mankind’ cannot be subject to (...)
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  9. John King-Farlow & Roger A. Shiner (1976). New Essays on Plato and the Pre-Socratics Edited by Roger A. Shiner and John King-Farlow. --. Canadian Association for Publishing in Philosophy.
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  10.  4
    John Tucker (1985). An Anglo-Saxon Response to John King-Farlow's Questions on Zen Language and Zen Paradoxes. Journal of Chinese Philosophy 12 (2):217-221.
  11.  22
    Agonia Flanagan (1979). Values and the Quality of Life. Edited by John King-Farlow and William R. Shea. New York, New York: Science History Publications . 1976. 181 Pages. [REVIEW] Dialogue 18 (4):612-614.
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  12.  11
    Myles Brand (1976). John King-Farlow and Roger A. Shiner : New Essays in the Philosophy of Mind. Dialogue 15 (4):679-685.
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  13.  2
    Joseph Shea (1986). "New Essays on Aristotle", Ed. By Francis Jeffry Pelletier and John King-Farlow. [REVIEW] Ancient Philosophy 6:222.
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    James Sellman (1985). A Pointing Finger Kills “the Buddha” a Response to Chung‐Ying Cheng and John King‐Farlow. Journal of Chinese Philosophy 12 (2):223-228.
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  15.  2
    David Gauthier (1979). Contemporary Issues in Political Philosophy. Edited by William R. Shea and John King-Farlow. New York: Science History Publications. 1976. $3.95. 214 Pages. [REVIEW] Dialogue 18 (3):432-440.
  16.  7
    R. W. Jordan (1986). Francis Jeffry Pelletier, John King-Farlow (Edd.): New Essays on Plato. (Canadian Journal of Philosophy, Suppl. 9.) Pp. 183. Guelph, Ontario: Produced for the Canadian Association for Publishing in Philosophy by the University of Calgary Press, 1983. Paper, $13. [REVIEW] The Classical Review 36 (01):142-.
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  17. Donald Zeyl (1986). Francis Jeffry Pelletier and John King-Farlow, Eds., New Essays on Plato Reviewed By. Philosophy in Review 6 (2):79-81.
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  18. Mike W. Martin (1988). John King-Farlow and Sean O'Connell, Self-Conflict and Self Healing Reviewed By. Philosophy in Review 8 (6):223-225.
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  19.  4
    Elmar J. Kremer (1984). Self-Knowledge and Social Relations: Groundwork of Universal Community John King-Farlow New York: Science History Publications, 1978. Pp. 310. $13.80. [REVIEW] Dialogue 23 (2):341-342.
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  20.  1
    Terence Penelhum (1979). The Challenge of Religion Today. Edited by John King-Farlow. The Canadian Contemporary Philosophy Series; Science History Publications, New York, 1976; $3.95. 205 Pages. [REVIEW] Dialogue 18 (3):425-432.
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  21.  1
    C. G. Prado (1974). Faith and the Life of Reason. By John King-Farlow and William Niels Christensen. Dordrecht, Holland: D. Reidel Publishing Company. 1972. Pp. Ix, 253. $22.50. [REVIEW] Dialogue 13 (4):795-799.
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  22. Ronald J. Butler (1971). Review: John King-Farlow, Sea-Fights Without Tears; John King-Farlow, Mr. Bradley and the Libertarians. [REVIEW] Journal of Symbolic Logic 36 (1):175-177.
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  23. Jerrold Levinson (1978). John King-Farlow and William Niels Christensen. "Faith and the Life of Reason". [REVIEW] Metaphilosophy 9:163.
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  24. Mike Martin (1988). John King-Farlow and Sean O'Connell, Self-Conflict and Self Healing. [REVIEW] Philosophy in Review 8:223-225.
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  25. William Shea (1974). John King-Farlow & William N. Christensen, "Faith and the Life of Reason". [REVIEW] The Thomist 38 (2):380.
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  26.  3
    Jean Theau (1975). La Foi Et la Vie Propre de la Raison: Remarques Sur l'Ouvrage de J. King-Farlow Et W.N. Christensen. Dialogue 14 (2):332-340.
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  27. Ronald J. Butler (1971). King-Farlow John. Sea-Fights Without Tears. Analysis , Vol. 19 No. 2 , Pp. 36–42.King-Farlow John Mr. Bradley and the Libertarians. The Australasian Journal of Philosophy, Vol. 37 , Pp. 234–238. [REVIEW] Journal of Symbolic Logic 36 (1):175-177.
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  28.  6
    Mihail Neamţu, Andrei Timotin, Gabriel Cercel, Cristian Ciocan, Paul Balogh, Paul Marinescu, Victor Popescu, Adina Bozga, Holger Zaborowski & Mihai Caplea (2001). Mihail Neamtu: Jean-Luc Marion, De Surcroît. Études Sur les Phénomènes saturésRadu M. Oancea: Magda King, A Guide to Heidegger's Being and TimeAndrei Timotin: Andreas Michel, Die Französische Heidegger-Rezeption Und Ihre Sprachlichen KonsequenzenGabriel Cercel: Alfred Denker, Historical Dictionary of Heidegger's PhilosophyCristian Ciocan: John B. Brough & Lester Embree (Eds.), The Many Faces of TimePaul Balogh: Daniel O. Dahlstrom, Heidegger's Concept of TruthPaul Marinescu: Cristina Lafont, Heidegger, Language, And World-DisclosureCristian Ciocan: Eliane Escoubas & Bernhard Waldenfels (Eds.), Phénoménologie Française Et Phénoménologie allemandeAndrei Timotin: Eckard Wolz-Gottwald, Transformation der Phänomenologie. Zur Mystik Bei Husserl Und HeideggerCristian Ciocan: Martin Heidegger, Ontology - The Hermeneutics of FacticityAndrei Timotin: Arkadiusz Chrudzimski, Die Erkenntnistheorie von Roman IngardenVictor Popescu: Jocelyn Benoist, L'apriori Conceptuel. Bolzano, Husserl, SchlickCris. [REVIEW] Studia Phaenomenologica 1 (3):418-495.
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  29.  2
    Serge Lusignan (1983). John Steven Geary, Formulaic Diction in the “Poema de Fernán González” and the “Mocedades de Rodrigo”: A Computer-Aided Analysis. Potomac, Md.: Studia Humanitatis; Madrid: José Porrúa Turanzas, 1980. Paper. Pp. Xv, 180. [REVIEW] Speculum 58 (4):1116-1117.
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  30.  3
    Luke Penkett (2012). King and Messiah as Son of God: Divine, Human, and Angelic Messianic Figures in Biblical and Related Literature. By Adela Yarbro Collins and John J. Collins. Pp. Xiv, 266, Grand Rapids/Cambridge, Eerdmans, 2008, £15.99 No Ordinary Angel: Celestial Spirits and Christian Claims About Jesus. By Susan R. Garrett. Pp. Xvi, 334, New Haven/London, Yale University Press, 2008, $21.90. [REVIEW] Heythrop Journal 53 (2):307-308.
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  31. Herbert Bloch (1982). Marbode of Rennes' De lapidibusMarbod of Rennes John M. Riddle C. W. King. Speculum 57 (4):914-916.
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  32. Mihail Neamţu, Andrei Timotin, Gabriel Cercel, Cristian Ciocan, Paul Balogh, Paul Marinescu, Victor Popescu, Adina Bozga, Holger Zaborowski & Mihai Caplea (2001). Mihail Neamtu: Jean-Luc Marion, De Surcroît. Études Sur les Phénomènes saturésRadu M. Oancea: Magda King, A Guide to Heidegger's Being and TimeAndrei Timotin: Andreas Michel, Die Französische Heidegger-Rezeption Und Ihre Sprachlichen KonsequenzenGabriel Cercel: Alfred Denker, Historical Dictionary of Heidegger's PhilosophyCristian Ciocan: John B. Brough & Lester Embree , The Many Faces of TimePaul Balogh: Daniel O. Dahlstrom, Heidegger's Concept of TruthPaul Marinescu: Cristina Lafont, Heidegger, Language, And World-DisclosureCristian Ciocan: Eliane Escoubas & Bernhard Waldenfels , Phénoménologie Française Et Phénoménologie allemandeAndrei Timotin: Eckard Wolz-Gottwald, Transformation der Phänomenologie. Zur Mystik Bei Husserl Und HeideggerCristian Ciocan: Martin Heidegger, Ontology - The Hermeneutics of FacticityAndrei Timotin: Arkadiusz Chrudzimski, Die Erkenntnistheorie von Roman IngardenVictor Popescu: Jocelyn Benoist, L'apriori Conceptuel. Bolzano, Husserl, SchlickCristian Ciocan:. [REVIEW] Studia Phaenomenologica 1 (3):418-495.
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  33.  4
    Anderson de Oliveira Lima (2011). O casamento de Jesus: enredo do Antigo Testamento na construção da narrativa de João 4 (The marriage of Jesus. Plot of the Old Testament in the construction of the narrative in John 4) - DOI: 10.5752/P.2175-5841.2010v8n19p130. [REVIEW] Horizonte 8 (19):130-143.
    Neste artigo, nossa tarefa será estudar a estratégia literária usada na composição da narrativa do encontro de Jesus com a mulher samaritana, famosa passagem do quarto capítulo do evangelho de João. Defenderemos a hipótese de que o autor fez, para a construção desta narrativa sobre Jesus, uso de um enredo arquétipo, uma cena-padrão do Antigo Testamento que era usada todas as vezes que se pretendia contar uma história de casamento. Veremos os elementos que constituem tal enredo padrão e alguns exemplos (...)
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    Vincent W. J. Van Gerven Oei (2012). Cumposition: Theses on Philosophy's Etymology. Continent 2 (1).
    continent. 2.1 (2012): 44–55. Philosophers are sperm, poetry erupts sperm and dribbles, philosopher recodes term, to terminate, —A. Staley Groves 1 There is, in the relation of human languages to that of things, something that can be approximately described as “overnaming”—the deepest linguistic reason for all melancholy and (from the point of view of the thing) for all deliberate muteness. Overnaming as the linguistic being of melancholy points to another curious relation of language: the overprecision that obtains in the tragic (...)
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  35.  4
    Helmut Renders (2011). O guia medicinal Primitive Physick de John Wesley de 1747: ciência, charlatania ou medicina social? (John Wesley's medical guide Primitive Physic[k] from 1747: science, charlatanism or social medicine?) - DOI: 10.5752/P.2175-5841.2011v9n21p339. [REVIEW] Horizonte 8 (21):339-353.
    Resumo Em 1747, John Wesley, spiritus rector do movimento metodista, publicou a primeira edição do seu guia medicinal Primitive Physic[k] . Qual era o seu propósito num mundo onde a academia real, herbalistas, curandeiros/as, exorcistas e charlatães competiam pela atenção da população? O artigo apresenta os diferentes grupos que atuaram, ou pretendiam atuar, em prol da saúde na Inglaterra do século 18, e compara o conteúdo do guia Primitive Physic[k] com suas propostas e estratégias terapêuticas. Conclua-se que uma parte (...)
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  36. John Gillingham (2013). Edmund King, King Stephen.(The English Monarchs Series.) New Haven, CT: Yale University Press, 2010. Pp. Xvii, 382; 24 Illustrations, 2 Maps. $35. ISBN: 9780300181951. [REVIEW] Speculum 88 (2):533-535.
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  37.  4
    Jorge Aloy (2015). El suicidio en La opera flotante de John Barth: contraste entre las miradas del Apocalipsis y el existencialismo. Logos: Revista de Lingüística, Filosofía y Literatura 25 (2):125-130.
    La opera flotante de John Barth tiene varias puertas de acceso para el análisis. Una de ellas nos lleva a indagar sobre el tema que circunda la obra: el suicidio. Para ello, en el presente trabajo vamos a contrastar las posibles características apocalípticas del personaje principal, Todd Andrews, con determinados postulados de la filosofía existencialista de Jean Paul Sartre. La propuesta estará centrada en revisar puntos de divergencia y de afinidad en ambas cosmovisiones.
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  38.  2
    Viturino Ribeiro da Silva (2015). A crítica de Michael Sandel à concepção de pessoa em John Rawls. Cadernos Do Pet Filosofia 6 (11):21-33.
    Neste artigo pretendo apresentar a crítica de Michael Sandel à concepção de pessoa na filosofia política de John Rawls. Para tanto, é preciso descrever, em linhas gerais, a descrição rawlsiana das partes na posição original. Esta descrição, segundo Sandel, pressupõe uma concepção metafísica de pessoa na medida em que apresenta o “eu anterior a seus fins”, ou seja, um “eu distinto dos fins que possui”, mas que detém a posse de tais fins. Sandel argumenta que o “eu”, pensado desta (...)
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  39.  4
    José L. Tasset (2015). Sobre las interpretaciones de John Stuart Mill. Un comentario a Frederick Rosen: Mill , Oxford: Oxford University Press, 2013, 315 pp. [REVIEW] Télos 20 (1):127-133.
    Sobre las interpretaciones de John Stuart Mill. Un comentario a Frederick Rosen: Mill, Oxford: Oxford University Press, 2013, 315 pp.
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  40.  12
    Diego A. Fernández Peychaux (2012). ¿Es posible matizar el individualismo de John Locke? Princípios 18 (30):307-339.
    Normal 0 21 false false false MicrosoftInternetExplorer4 El interrogante del que este artículo pretende dar cuenta es si el individualismo de John Locke responde a la radicalidad con la que la corriente de interpretación más difundida intenta caracterizarlo. La conclusión que se alcanza luego de una amplia presentación de pruebas textuales, es que la necesaria matización del individualismo se deriva de la insistencia del autor en justificar el origen divino de los derechos y deberes. De este modo, en la (...)
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  41.  12
    Sergio Morresi (2010). Política Cotidiana y Tolerancia en las obras de John Locke y Robert Nozick. Doispontos 7 (4).
    En 1974, Robert Nozick publicó *Anarquía, Estado y Utopía*, una obra que, por primera vez, otorgaba estatus teórico a una de las corrientes del pensamiento neoliberal: el libertarianismo. En buena medida, el texto de Nozick se reclama como una relectura en clave de filosofía analítica de la teoría política de John Locke. En este artículo se ofrecen algunos argumentos para mostrar que, aunque la perspectiva de Nozick presenta ciertas similitudes retóricas con la obra del filósofo inglés, en cada uno (...)
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  42.  7
    Sander W. de Boer & Paul J. J. M. Bakker (2012). Is John Buridan the Author of the Anonymous Traité de l'Âme Edited by Benoît Patar? Bulletin de Philosophie Medievale 53:283 - 332.
    In 1991, Benoît Patar published a set of anonymous commentaries on Aristotle’s De anima. He argued that both works should be ascribed to John Buridan and, taken together, constitute the first of Buridan’s three series of lectures on De anima. Even though Patar’s proof of the authenticity of the commentaries has not been unanimously accepted, his attribution of the works to Buridan turned out to be persistent. This article examines the question of the authenticity of the two anonymous commentaries. (...)
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  43.  8
    Justin Champion (2012). Socinianism Truly Stated: John Toland, Jean Leclerc and the Eighteenth-Century Reception of Grotiuss De Veritate. [REVIEW] Grotiana 33 (1):119-143.
    This paper investigates the later seventeenth reception of Grotius De Veritate , contextualising the presentation of editions with the various theological attempts to identify and defend a ‘reasonable’ religion. In particular it focuses on the intellectual relationships between the projects for a ‘non-mysterious’ Christianity advanced by John Toland, and the more sincere ambitions of the most learned editor of Grotius in the eighteenth century, Jean Leclerc. The major themes context the theological arguments and reception to changing conceptions of the (...)
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  44.  4
    Xaquelina Matesanz Tojeiro (2011). Reseña de "John Stuart Mill: Tres ensayos sobre la religión, editado y traducido por Carlos Mellizo". Telos: Critical Theory of the Contemporary 18 (1):313-318.
    Review of "John Stuart Mill: Tres ensayos sobre la religión (La naturaleza; La utilidad de la religión; El teísmo), editado y traducido por Carlos Mellizo, Madrid, Editorial Tecnos, 2012. ISBN 13: 978-84-309-5502-2".
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  45.  1
    Maxwell Morais de Lima Filho (2010). O Experimento de Pensamento do Quarto Chinês: a Crítica de John s earle à Inteligência Artificial Forte. ARGUMENTOS - Revista de Filosofia 3.
    RESUMO : Será que um dia serão desenvolvidos computadores digitais capazes de pensar de modo similar ao nosso? Ou será que, independentemente da tecnologia, os computadores digitais estarão sempre limitados a manipularem dados sem compreendê-los? Neste trabalho, apresentarei duas concepções antagônicas de Filosofia da Mente: a Inteligência Artificial Forte, que responde afirmativamente à primeira questão, e a crítica de John Searle a esta corrente, que, por sua vez, responde de maneira afi rmativa à segunda questão. Para tanto, iniciarei o (...)
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  46.  2
    Viturino Ribeiro da Silva (2013). John Rawls: Concepção de cooperação equitativa. Cadernos Do Pet Filosofia 4 (7):84-99.
    A cooperação equitativa é um conceito central da filosofia de John Rawls e possui uma estreita relação com as noções de racionalidade, razoabilidade e tolerância. Portanto, faz-se necessário ressaltar que tais temas são fundamentais para uma adequada compreensão da teoria rawlsiana de justiça. Rawls elege a justiça como virtude primária e princípio norteador na construção da sua teoria. Em virtude disso, a preocupação de Rawls é a resolução das desigualdades sociais que ocorrem nos sistemas políticos democráticos. A noção de (...)
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  47.  6
    T. Shanks (2015). Toleration and Democratic Membership: John Locke and Michel de Montaigne on Monsters. Political Theory 43 (4):451-472.
    This essay examines John Locke’s engagement with monsters as a question of toleration in the Essay Concerning Human Understanding. Recounting a monster’s birth as a case of uncertain identity, Locke endorses a provisional form of judgment. I compare this response with Michel de Montaigne’s treatment of monsters in his Essays in order to highlight a politics of imagination and reason relevant to political judgment and toleration. Montaigne alerts us to significant silences in Locke’s treatment of monsters that reveal unrecognized (...)
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  48.  1
    Nemone de Sousa Pessoa (2010). Panacum de Paradoxos, de Glenn W. Erickson e John A. Fossa. Princípios 13 (19-20):219-221.
    Resenha do livro de Glenn W. Erickson e John A. Fossa. Panacum de Paradoxos . Natal: EDUFRN, 2006. 191 páginas  .
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  49.  8
    KentEmery Jr & Garrett R. Smith (2015). 3. The Quaestio de Formalitatibus by John Duns Scotus, Sometimes Called the Logica Scoti. Bulletin de Philosophie Medievale 56:91-182.
    The authors present a critical edition of the Quaestio de formalitatibus of John Duns Scotus. In the introduction to their edition, they examine the evidence of the manuscripts and the external and internal evidence to determine the authorship, place and date of the question. They conclude that the Quaestio was disputed by John Duns Scotus at Paris in the Franciscan studium sometime between 1305 and 1307. Chronologically, Scotus’ Quaestio, disputed at Paris, would seem to be his final, magisterial (...)
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  50.  7
    Chiara Beneduce (2015). 7. John Buridan’s Commentary on Pseudo-Albertus Magnus’ De Secretis Mulierum. Bulletin de Philosophie Medievale 56:221-245.
    The catalogues of works by John Buridan include a commentary on the De secretis mulierum by pseudo-Albertus Magnus. The same commentary is also attributed to Buridan in more general studies on medieval natural philosophy as well as in catalogues of manuscripts and repertories of incipits of medieval scientific writings. In most cases, a unique manuscript copy of this commentary is mentioned, namely Erfurt, Universitätsbibliothek, Dep. Erf., CA Q.299. However, in her Répertoire of Masters of Arts at the University of (...)
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