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Profile: John Marenbon (Cambridge University, Trinity College)
  1.  28
    John Marenbon (2003). Boethius. Oxford University Press.
    This book offers a brief, accessible introduction to the thought of Boethius. After a survey of Boethius's life and work, Marenbon explicates his theological method, and devotes separate chapters to his arguments about good and evil, fortune, fate and free will, and the problem of divine foreknowledge. Marenbon also traces Boethius's influence on the work of such thinkers as Aquinas and Duns Scotus.
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  2.  82
    Margaret Cameron & John Marenbon (2010). Aristotelian Logic East and West, 500-1500: On Interpretation and Prior Analytics in Two Traditions Introduction. Vivarium 48 (1-2):1-6.
    This article is currently available as a free download on ingentaconnect.
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  3.  2
    John Marenbon (ed.) (2009). The Cambridge Companion to Boethius. Cambridge University Press.
    Boethius (c.480-c.525/6), though a Christian, worked in the tradition of the Neoplatonic schools, with their strong interest in Aristotelian logic and Platonic metaphysics. He is best known for his Consolation of Philosophy, which he wrote in prison awaiting execution. His works also include a long series of logical translations, commentaries and monographs and some short but densely-argued theological treatises, all of which were enormously influential on medieval thought. But Boethius was more than a writer who passed on important ancient ideas (...)
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  4.  77
    John Marenbon (2006). The Rediscovery of Peter Abelard's Philosophy. Journal of the History of Philosophy 44 (3):331-351.
    : My article surveys philosophical discussions of Abelard over the last twenty years. Although Abelard has been a well-known figure for centuries, his most important logical works were published only in the twentieth century and, so I argue, the rediscovery of him as an important philosopher is recent and continuing. I concentrate especially on work that shows Abelard as the re-discoverer of propositional logic (Chris Martin); as a subtle explorer of problems about modality (Simo Knuuttila, Herbert Weidemann) and semantics (Klaus (...)
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  5.  29
    John Marenbon (1997). The Philosophy of Peter Abelard. Cambridge University Press.
    This book offers a major reassessment of the philosophy of Peter Abelard (1079-1142) which argues that he was not, as usually presented, a predominantly critical thinker but a constructive one. By way of evidence the author offers new analyses of frequently discussed topics in Abelard's philosophy, and examines other areas such as the nature of substances and accidents, cognition, the definition of 'good' and 'evil', virtues and merit, and practical ethics in detail for the first time. The book also includes (...)
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  6. John Marenbon & Giovanni Orlandi (eds.) (2001). Peter Abelard: Collationes. Clarendon Press.
    Peter Abelard was one of the most influential writers and thinkers of the twelfth century, famed for his skill in logic as well as his romance with Heloise. His Collationes - or Dialogue between a Christian, a Philosopher, and a Jew - is remarkable for the boldness of its conception and thought.
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  7.  16
    John Marenbon (2013). What Should You Know About Medieval Philosophy? Philosophers' Magazine 60 (-1):38 - 43.
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  8.  6
    John Marenbon (2013). Divine Prescience and Contingency in Boethius's Consolation of Philosophy. Rivista di Storia Della Filosofia 1:9-21.
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  9.  3
    John Marenbon (1986). Peter Abelard. Mediaeval Studies 48:182-189.
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  10.  27
    John Marenbon (2007). Review of Eileen Sweeney, Logic, Theology, and Poetry in Boethius, Abelard, and Alan of Lille: Words in the Absence of Things. [REVIEW] Notre Dame Philosophical Reviews 2007 (1).
  11.  8
    John Marenbon (1988). Early Medieval Philosophy (480-1150): An Introduction. Routledge.
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  12.  12
    John Marenbon (2005). Aquinas. International Philosophical Quarterly 45 (4):495-496.
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  13.  19
    John Marenbon, Anicius Manlius Severinus Boethius. Stanford Encyclopedia of Philosophy.
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  14.  19
    John Marenbon (1992). Abelard, Ens and Unity. Topoi 11 (2):149-158.
    Although Abelard arrived at a view ofens nearer to Aristotle''s than his sources would suggest, unlike thirteenth-century thinkers he did not work out a view of transcendentals in terms ofens, its attributes and their convertibility. He did, however, regard unity (though not goodness or truth) as an attribute of every thing. At first, Abelard suggested that unity, being inseparable, could not be an accident according to Porphyry''s definition (that which can come and leave a subject without the subject being corrupted): (...)
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  15.  3
    John Marenbon (2012). Boece, Porphyre et les variétés de l'abstractionnisme. Laval Théologique et Philosophique 68 (1):9-20.
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  16.  15
    John Marenbon (2000). Katherin A. Rogers the Anselmian Approach to God and Creation (Lewiston/Queenston/Lampeter: The Edwin Mellen Press, 1997) Studies in History of Philosophy, 44. Pp. VII + 261. Katherin A. Rogers the Neoplatonic Metaphysics and Epistemology of Anselm of Canterbury. (Lewiston/Queenston/Lampeter: The Edwin Mellen Press, 1997). Studies in History of Philosophy, 45. Pp. 268. [REVIEW] Religious Studies 36 (4):489-504.
  17.  1
    John Marenbon (2014). Boethius’s Unparadigmatic Originality and its Implications for Medieval Philosophy. In Andreas Kirchner, Thomas Jürgasch & Thomas Böhm (eds.), Boethius as a Paradigm of Late Ancient Thought. De Gruyter 231-244.
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  18.  8
    John Marenbon (2007). Abelard's Changing Thoughts on Sameness and Difference in Logic and Theology. American Catholic Philosophical Quarterly 81 (2):229-250.
    The discussion of sameness and difference in the three versions of the Theologia has been analyzed by a number of recent writers (for example, Ian Wilks, JeffBrower, and Peter King). Despite some disagreements, they concur that Abelard’s views are best expressed in the Theologia christiana and that he is putting forward a theory that—perhaps adapted—can help philosophers now in considering the material constitution of objects. By contrast, I argue that his views, which should be seen as developing and reaching their (...)
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  19.  8
    John Marenbon (2004). Boethius and the Problem of Paganism. American Catholic Philosophical Quarterly 78 (2):329-348.
    “Problem of paganism” is my name for the set of questions raised for medieval thinkers and writers, and discussed by some of them (Abelard, Dante, and Langland are eminent examples), by the fact that many people—especially philosophers—from antiquity were, they believed, monotheists, wise and virtuous and yet pagans. In this paper, I argue that Boethius, though a Christian, was himself too much part of the world of classical antiquity to pose the problem of paganism, but that his Consolation of Philosophy (...)
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  20.  12
    John Marenbon (1992). Vocalism, Nominalism and the Commentaries on the Categories From the Earlier Twelfth Century. Vivarium 30 (1):51-61.
  21.  6
    John Marenbon (2007). Abelard's Changing Thoughts on Sameness and Difference in Logic and Theology. American Catholic Philosophical Quarterly 81 (2):229-250.
    The discussion of sameness and difference in the three versions of the Theologia has been analyzed by a number of recent writers (for example, Ian Wilks, JeffBrower, and Peter King). Despite some disagreements, they concur that Abelard’s views are best expressed in the Theologia christiana and that he is putting forward a theory that—perhaps adapted—can help philosophers now in considering the material constitution of objects. By contrast, I argue that his views, which should be seen as developing and reaching their (...)
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  22.  2
    John Marenbon (1998). C. F. J. Martin, An Introduction to Medieval Philosophy. Edinburgh: Edinburgh University Press, 1996. Paper. Pp. Vii, 148. $25. Distributed by Columbia University Press, 562 W. 113th St., New York, NY 10027. [REVIEW] Speculum 73 (3):868-869.
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  23.  2
    John Marenbon (2011). Sabina Flanagan, Doubt in an Age of Faith: Uncertainty in the Long Twelfth Century.(Disputatio, 17.) Turnhout: Brepols, 2008. Pp. Xiii, 212.€ 60. [REVIEW] Speculum 86 (1):188-189.
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  24.  4
    John Marenbon (1988). Disowning Knowledge: In Six Plays of Shakespeare By Stanley Cavell Cambridge University Press, 1987, X + 226 Pp, £25.00, £8.95 Paper. [REVIEW] Philosophy 63 (246):546-.
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  25.  1
    John Marenbon (2009). Philosophy in the Early Latin Middle Ages. Recherches de Theologie Et Philosophie Medievales 76 (2):365-393.
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  26.  1
    John Marenbon (2007). Simo Knuuttila, Emotions in Ancient and Medieval Philosophy. Oxford: Clarendon Press; New York: Oxford University Press, 2004. Pp. X, 341; Diagrams. [REVIEW] Speculum 82 (1):203-204.
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  27.  1
    John Marenbon (2012). The Late Ancient Background to Medieval Philosophy. In Oxford Handbook of Medieval Philosophy. Oxford University Press 17.
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  28.  1
    John Marenbon (2011). Aristotelianism in the Greek, Latin, Syriac, Arabic, and Hebrew Traditions. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 99--105.
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  29.  36
    Margaret Cameron & John Marenbon (eds.) (2011). Methods and Methodologies: Aristotelian Logic East and West, 500-1500. Brill.
    This book examines the medieval tradition of Aristotelian logic from two perspectives.
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  30. G. R. Evans, John Marenbon, Dermot Moran, Syed Nomanul Haq, Jon McGinnis, Jon Mcginnis & Thomas Williams (2013). Medieval Philosophy of Religion. Acumen Publishing.
    Volume 2 covers one of the richest eras for the philosophical study of religion. Covering the period from the 6th century to the Renaissance, this volume shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a vibrant encounter between - and a complex synthesis of - the (...)
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  31. Marek Gensler & John Marenbon (1996). Two Quaestiones Concerning the Subject Matter of Physics an Early Scotist Interpretation of Aristotle. Brepols.
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  32. John Marenbon (2002). Questioning …. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):179-192.
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  33. John Magee & John Marenbon (2009). Appendix: Boethius's Works. In John Marenbon (ed.), The Cambridge Companion to Boethius. Cambridge University Press 303.
     
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  34. John Marenbon (1996). Aquinas. International Philosophical Quarterly 36 (4):495-496.
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  35. John Marenbon (1992). Abelard's Ethical Theory: Two Definitions From the Collationes. In Édouard Jeauneau & Haijo Jan Westra (eds.), From Athens to Chartres: Neoplatonism and Medieval Thought: Studies in Honour of Edouard Jeauneau. E.J. Brill 301--314.
     
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  36. John Marenbon (2011). Aesthetics. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 26--32.
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  37. John Marenbon & International Society for the Study of Medieval Philosophy (1996). Aristotle in Britain During the Middle Ages Proceedings of the International Conference at Cambridge, 8-11 April 1994.
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  38. John Marenbon (2013). Abelard in Four Dimensions: A Twelfth-Century Philosopher in His Context and Ours. University of Notre Dame Press.
     
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  39. John Marenbon (1998). An Introduction to Medieval Philosophy. [REVIEW] Speculum 73 (3):868-869.
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  40. John Marenbon (2000). Aristotelian Logic, Platonism, and the Context of Early Medieval Philosophy in the West. Ashgate/Variorum.
  41. John Marenbon (2008). Abelard on «Differentiae»: How Consistent is His Nominalism? Documenti E Studi Sulla Tradizione Filosofica Medievale 19:179-190.
     
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  42. John Marenbon (1996). Aquinas: Selected Philosophical Writings. [REVIEW] International Philosophical Quarterly 36 (4):495-496.
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  43. John Marenbon (2003). Boethius. Oxford University Press Usa.
    This book offers a brief, accessible introduction to the thought of Boethius. After a survey of Boethius's life and work, Marenbon explicates his theological method, and devotes separate chapters to his arguments about good and evil, fortune, fate and free will, and the problem of divine foreknowledge. Marenbon also traces Boethius's influence on the work of such thinkers as Aquinas and Duns Scotus.
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  44. John Marenbon (1995). BB Price, Medieval Thought: An Introduction. Oxford and Cambridge, Mass.: Blackwell, 1992. Pp. Ix, 261. $49.95 (Cloth); $21.95 (Paper). [REVIEW] Speculum 70 (1):193-195.
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  45. John Marenbon (ed.) (2013). Continuity and Innovation in Medieval and Modern Philosophy: Knowledge, Mind and Language. OUP/British Academy.
    The usual division of philosophy into 'medieval' and 'modern' may obscure very real continuities in the ideas of thinkers in the western and Islamic traditions. This book examines three areas where these continuities are particularly clear: knowledge, the mind, and language.
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  46. John Marenbon (2002). Consolation of Philosophy. [REVIEW] The Medieval Review 9.
     
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  47. John Marenbon (1988). CAVELL, STANLEY Disowning Knowledge: In Six Plays of Shakespeare. [REVIEW] Philosophy 63:546.
  48. John Marenbon (2002). Early Medieval Philosophy 480-1150: An Introduction. Routledge.
    Compact but singularly well thought out material of a theological, logical, poetic as well as philosophical nature.
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  49. John Marenbon (1988). Early Medieval Philosophy 480-1150: An Introduction. Routledge.
    Compact but singularly well thought out material of a theological, logical, poetic as well as philosophical nature.
     
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  50. John Marenbon (1983). Early Medieval Philosophy an Introduction /John Marenbon. --. --. Routledge & K. Paul,1983.
     
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