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  1. Michal Chabada (2013). Individuation in Contemporary Analytic Philosophy and in Dims Scotus. Filozofia 68 (6):457-469.
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  2. Michal Chabada (2013). Problém individuácie V súčasnej analytickej ontológii a podľa dunsa scota. Filozofia 68 (6).
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  3. Michal Chabada (2011). Boethius of Dacia: The Vision of a Blessed Life in His Writing On the Highest Good, or On the Life of the Philosopher and the Condemnations of 1277. Filozofia 66 (1):1-10.
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  4. Michal Chabada (2011). Boethius Z dácie, jeho projekt blaženého života V diele O najvyššom Dobre a odsúdenia Z roku 1277. Filozofia 66 (1).
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  5. Michal Chabada (2010). Náčrt Whiteheadovej procesuálnej filozofie. Studia Neoaristotelica 7 (1):100-102.
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  6. Michal Chabada (2009). Ako sa vyjadrova' rozumne a zmysluplne Uvedenie do filozofickej metodológie. Studia Neoaristotelica 6 (2):295-295.
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  7. Michal Chabada (2009). Reception and Modification of Aristotelism in Some Areas Concerned in John Duns Scotus. Filozofia 64 (1):9-17.
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  8. Michal Chabada (2008). John Duns Scotus 1308–2008. Investigations into his Philosophy. Správa z medzinárodnej konferencie. Studia Neoaristotelica 5 (2):205-207.
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  9. Michal Chabada (2008). 700-lecie śmierci bł. Jana Dunsa Szkota. Międzynarodowe sympozjum jubileuszowe. Studia Neoaristotelica 5 (1):97-100.
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  10. Michal Chabada (2008). The Principle of Individuation According to John Duns Scotus. Filosoficky Casopis 56 (4):551-563.
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  11. Michal Chabada (2007). Das natürliche Gesetz und das konkrete praktische Urteil nach der Lehre des Johannes Duns Scotus. Studia Neoaristotelica 4 (2):203-205.
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  12. Michal Chabada (2007). Les Aspects Philosophiques de la Théologie Selon Jean Duns Scot: De la Science à la Pratique. Forum Philosophicum: International Journal for Philosophy 12 (2).
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  13. Michal Chabada (2006). Abstraktívne poznanie podl'a Jána Dunsa Scota základné prístupy. Studia Neoaristotelica 3 (1):37-55.
    Cognitio abstractiva secundum Scotum: elementa doctrinaeSecundum Duns Scoti sententiam cognitio abstractiva est, quae ab actuali existentia obiecti non dependet, et ideo speciebus impressis niti debet. Scotus nonnulla argumenta pro necessitate speciei intelligibilis ad cognitionem abstractivam universalem perficiendam praebet. Reiectis sententiis eorum, qui causam cognitionis aut obiectumsolum, aut intellectum esse putabant, Scotus causam totalem cognitionis ex obiecto cognito et intellectu ut ex causis partialibus essentialiter ordinatis componi concludit: species intelligibilis et a phantasmate, et ab intellectu agente causatur. Hoc modo ovus repraesentationis (...)
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  14. Michal Chabada (2005). Duns Scotus, Metaphysician. Studia Neoaristotelica 2 (1):153-154.
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  15. Michal Chabada (2004). Rozumová intuícia podl'a Jána Dunsa Scota – základné prístupy. Studia Neoaristotelica 1 (1/2):85-100.
    Intellectiva intuitio secundum Scotum: elementa doctrinaeProblema cognitionis individui qua talis, scil. quoad eius individualitatem („principii individuationis“) ad multas disceptationes ansam praebuit. In lumine revelationis Christianae quidem quaestio haec immo vehementius urget, nam fides Christiana primo singularia et individualia (et ideo contingentia) ante oculos ponit, universalia vero mere secundarie respicit. Ioannes Duns Scotus quaestionem hanc theologico-philosophicam tractans cognitionem intuitivam intellectivam totius rei individualis defendit, tria genera talis cognitionis distinguendo: primo cognitionem intuitivam intellectivam perfectam, quae non est possibilis nisi „in patria“, secundo (...)
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