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  1.  4
    Luisa Valente (2015). Aliquid Amplius Audire Desiderat: Desire in Abelard’s Theory of Incomplete and Non-Assertive Complete Sentences. Vivarium 53 (2-4):221-248.
    _ Source: _Volume 53, Issue 2-4, pp 221 - 248 One of the peculiarities of Peter Abelard’s analysis of incomplete and non-assertive sentences is his use of the notion of desire: in both _Dialectica_ and _Glosses on Peri hermeneias_ the terms _desiderium_ and _desidero_ move to the foreground side by side with _optatio, expectatio, suspensio_ and the related verbs. Desire plays a structural role in Abelard’s descriptions of the compositional way in which the linguistic message is received, changing step by (...)
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  2.  6
    Luisa Valente (2013). Supposition Theory and Porretan Theology: Summa Zwettlensis and Dialogus Ratii Et Everardi. Vivarium 51 (1-4):119-144.
  3.  34
    Luisa Valente (2011). Praedicaturi Supponimus. Is Gilbert of Poitiers Approach to the Problem of Linguistic Reference a Pragmatic One? Vivarium 49 (1-3):50-74.
    The article investigates how the problem of (linguistic) reference is treated in Gilbert of Poitiers' Commentaries on Boethius' Opuscula sacra . In this text the terms supponere, suppositus,-a,-um , and suppositio mainly concern the act of a speaker (or of the author of a written text) that consists of referring—by choosing a name as subject term in a proposition—to one or more subsistent things as what the speech act (or the written text) is about. Supposition is for Gilbert an action (...)
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  4.  5
    Luisa Valente (2005). «Illa quae transcendunt generalissima»: elementi per una storia latina dei termini trascendentali (XII secolo). Quaestio 5 (1):217-239.
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  5.  32
    Luisa Valente (2007). Names That Can Be Said of Everything: Porphyrian Tradition and 'Transcendental' Terms in Twelfth-Century Logic. Vivarium 45 (s 2-3):298-310.
    In an article published in 2003, Klaus Jacobi—using texts partially edited in De Rijk's Logica Modernorum —demonstrated that twelfth-century logic contains a tradition of reflecting about some of the transcendental names . In addition to reinforcing Jacobi's thesis with other texts, this contribution aims to demonstrate two points: 1) That twelfth-century logical reflection about transcendental terms has its origin in the logica vetus , and especially in a passage from Porphyry Isagoge and in Boethius's commentary on it. In spite of (...)
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  6.  6
    Luisa Valente (2007). Riccardo Quinto, Scholastica: Storia di Un Concetto. (Subsidia Mediaevalia Patavina, 2.) Padua: Il Poligrafo, 2001. Paper. Pp. 477; 6 Black-and-White Figures and Tables. €30.99. [REVIEW] Speculum 82 (2):476-478.
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  7.  5
    Antonella Sannino & Luisa Valente (2012). In Memoriam di Paolo Lucentini e Alfonso Maierù. Doctor Virtualis 11 (11):217-230.
    Nel 2011 sono mancati Paolo Lucentini e Alfonso Maierù. Nel ricordarne la vicenda umana e professionale come ricercatori e come docenti, questo articolo intende mettere in luce in particolare il contributo che essi hanno dato alla Storia del pensiero medievale accompagnando gli studi dottrinali con importanti edizioni di testi inediti. Paolo Lucentini and Alfonso Maierù passed away in 2011. This article, in remembrance of their personal and professional roles as researchers and teachers, will highlight the contributions that they made to (...)
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  8. Massimiliano Lenzi, Cesare A. Musatti, Luisa Valente & Alfonso Maierù (eds.) (2013). Medioevo E Filosofia: Per Alfonso Maierù. Viella.
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  9. Alfonso Maierù & Luisa Valente (eds.) (2004). Medieval Theories on Assertive and Non-Assertive Language: Acts of the 14th European Symposium on Medieval Logic and Semantics, Rome, June 11-15, 2002. [REVIEW] L.S. Olschki.
  10. Luisa Valente (2016). Happiness, Contemplative Life, and the Tria Genera Hominum in Twelfth-Century Philosophy: Peter Abelard and John of Salisbury. Quaestio 15:73-98.
    As Christians, all twelfth-century Latin thinkers identified true happiness with the happiness God promises in the afterlife. This happiness was believed to be entirely spiritual, consisting in the endless vision of God. Nevertheless, along with this beatitudo in patria we also find in some twelfth-century authors the idea of a beatitudo in via as the philosophical life. This life can be characterized either as completely contemplative and solitary, or as one that remains partially attached to material circumstances and action in (...)
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