Search results for 'Theology Latin, Medieval and modern' (try it on Scholar)

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  1. Roy J. Deferrari (1960). A Latin-English Dictionary of St. Thomas Aquinas: Based on the Summa Theologica and Selected Passages of His Other Works. St. Paul Editions.score: 432.0
     
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  2. Roy J. Deferrari (1949/2004). A Lexicon of Saint Thomas Aquinas: Based on the Summa Theologica and Selected Passages of His Other Works. Preserving Christian Publications.score: 402.0
  3. Tison Pugh (2006). Thomas C. Moser Jr., A Cosmos of Desire: The Medieval Latin Erotic Lyric in English Manuscripts. (Studies in Medieval and Early Modern Civilization.) Ann Arbor, Mich.: University of Michigan Press, 2004. Pp. Xvi, 485; 12 Black-and-White Figures, 1 Diagram, and 1 Table. $75. [REVIEW] Speculum 81 (1):247-248.score: 243.0
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  4. Catherine Conybeare (2005). Laurie J. Churchill, Phyllis R. Brown, and Jane E. Jeffrey, Eds., Women Writing Latin, From Roman Antiquity to Early Modern Europe, 1: Women Writing Latin in Roman Antiquity, Late Antiquity, and the Early Christian Era; 2: Medieval Women Writing Latin; 3: Early Modern Women Writing Latin. (Women Writers of the World.) New York and London: Routledge, 2002. 1: Pp. X, 186. 2: Pp. X, 323. 3: Pp. X, 298. $125 (Each Vol.). [REVIEW] Speculum 80 (2):540-542.score: 243.0
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  5. Rivka Feldhay (2006). Authority, Political Theology, and the Politics of Knowledge in the Transition From Medieval to Early Modern Catholicism. Social Research: An International Quarterly 73 (4):1065-1092.score: 243.0
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  6. Stephen Gaselee (1935). Medieval and Modern Latin E. T. Silk: Saeculi Noni Auctoris in Boetii Consolationem Philosophiae Commentarius. Pp. Lxii + 350. American Academy in Rome, 1935. Cloth. F. R. Newte: Boadicea. (3) L. N. Wild: Burke's Observations on a Late Publication Entitled The Present State of the Nation. (4) A. T. G. Holmes: A Translation of Tennyson's Tithonus. Oxford: Blackwell, 1935. Paper, 2S., 2S., 2S. 6d. [Anon.] Series Episcoporutn Romanae Ecclesiae … Versibus Hexametris in Usum Scholarum Conscripta. Pp. 24. London: Milford, 1935. Paper, 3s. [REVIEW] The Classical Review 49 (05):194-195.score: 243.0
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  7. Adam J. Kosto (2004). Yvonne Friedman, Encounter Between Enemies: Captivity and Ransom in the Latin Kingdom of Jerusalem. (Cultures, Beliefs and Traditions: Medieval and Early Modern Peoples, 10.) Leiden, Boston, and Cologne: Brill, 2002. Pp. Xv, 295 Plus 10 Black-and-White and Color Plates; Black-and-White Figures and 2 Tables. $128. [REVIEW] Speculum 79 (2):488-490.score: 243.0
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  8. Richard Lemay (1996). Abu Maʻšar, The Abbreviation of the Introduction to Astrology, Together with the Medieval Latin Translation of Adelard of Bath, Ed. And Trans. Charles Burnett, Keiji Yamamoto, and Michio Yano.(Islamic Philosophy, Theology, and Science, 15.) Leiden, New York, and Cologne: EJ Brill, 1994. Pp. Viii, 170; Tables. $57.50. [REVIEW] Speculum 71 (2):384-385.score: 243.0
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  9. Constant J. Mews (2003). Lesley Smith, Masters of the Sacred Page: Manuscripts of Theology in the Latin West to 1274. (The Medieval Book, 2.) Notre Dame, Ind.: University of Notre Dame Press, 2001. Pp. Ix, 190; 30 Black-and-White Plates and 1 Diagram. $48.95. [REVIEW] Speculum 78 (2):600-601.score: 243.0
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  10. Graham Harman (2011). Meillassoux's Virtual Future. Continent 1 (2):78-91.score: 192.0
    continent. 1.2 (2011): 78-91. This article consists of three parts. First, I will review the major themes of Quentin Meillassoux’s After Finitude . Since some of my readers will have read this book and others not, I will try to strike a balance between clear summary and fresh critique. Second, I discuss an unpublished book by Meillassoux unfamiliar to all readers of this article, except those scant few that may have gone digging in the microfilm archives of the École normale (...)
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  11. Raul Corazzon, Buridan's Logical Works. I. An Overview of the Summulae de Dialectica.score: 192.0
    "In this essay, I wish to question the view that the distinction between medieval and early modern philosophy is primarily one of method. I shall argue that what has come to be known as the modern method in fact owes much to the natural philosophy of John Buridan (ca. 1295-1361), a secular arts master who taught at the University of Paris some three centuries before Descartes. Surrounded by conflicts over institutional governance and curricular disputes, Buridan emerged as (...)
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  12. John Kilcullen, Anselm, Monologion.score: 192.0
    One large exception to this generalisation is John Scottus Eriugena, who wrote original philosophical works, and also produced some translations of philosophical works. "Eriugena" is his rendering into Greek of "Scottus", which at that time meant Irish: John the Irishman. He was born in Ireland about AD 810, lived and wrote in France from about 840; he was one of the Irish and English clergy attracted to France by the Carolingian renaissance. He mastered Greek; knowledge of Greek was rare in (...)
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  13. Ludger Honnefelder (1999). Reconsidering the Tradition of Metaphysics. The Proceedings of the Twentieth World Congress of Philosophy 1999:1-13.score: 192.0
    In what follows, I argue that the thinkers of the twelfth to thirteenth century rediscovered and passed on the questions of metaphysics; in what I call the second beginning of metaphysics they also developed those questions in such a way that they could be received into the thinking of the modern era in the first place. It was precisely the theological context which forced this development and lead the theologians of the Latin West, inspired by their Arabic predecessors, to (...)
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  14. M. J. F. M. Hoenen & Lodi Nauta (eds.) (1997). Boethius in the Middle Ages: Latin and Vernacular Traditions of the Consolatio Philosophiae. Brill.score: 189.0
    This volume brings together 14 papers, which deal with Albert's influence from the points of view of mysticism, philosophy, and the history of universities.
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  15. Peter Dronke (1974). Fabula: Explorations Into the Uses of Myth in Medieval Platonism. E. J. Brill.score: 189.0
  16. Paul Oskar Kristeller (1974). Medieval Aspects of Renaissance Learning. Durham, N.C.,Duke University Press.score: 189.0
    The scholar and his public in the late Middle Ages and the Renaissance.--Thomism and the Italian thought of the Renaissance.--The contribution of religious orders to Renaissance thought and learning.--Bibliography (p. [115]-120).
     
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  17. Olga Weijers, Iacopo Costa & Adriano Oliva (eds.) (2010). Les Innovations du Vocabulaire Latin à la Fin du Moyen Âge: Autour du Glossaire du Latin Philosophique: Actes de la Journée d'Étude du 15 Mai 2008. Brepols.score: 189.0
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  18. Dermot Moran (2004). The Philosophy of John Scottus Eriugena: A Study of Idealism in the Middle Ages. Cambridge University Press.score: 188.0
    This work is a substantial contribution to the history of philosophy. Its subject, the ninth-century philosopher John Scottus Eriugena, developed a form of idealism that owed as much to the Greek Neoplatonic tradition as to the Latin fathers and anticipated the priority of the subject in its modern, most radical statement: German idealism. Moran has written the most comprehensive study yet of Eriugena's philosophy, tracing the sources of his thinking and analyzing his most important text, the Periphyseon. (...)
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  19. Richard Cross (2011). Disability, Impairment, and Some Medieval Accounts of the Incarnation: Suggestions for a Theology of Personhood. Modern Theology 27 (4):639 - 658.score: 180.0
    Drawing on insights from the medieval theologians Duns Scotus and Hervaeus Natalis, I argue that medieval views of the Incarnation require that there is a sense in which the divine person depends on his human nature for his human personhood, and thus that the paradigmatic pattern of human personhood is in some way dependent existence. I relate this to a modern distinction between impairment and disability to show that impairment -- understood as dependence -- is normative for (...)
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  20. Peter Abelard (1922/1958). The Story of My Misfortunes. Glencoe, Ill.,Free Press.score: 171.0
  21. John (1955). Letters. New York, T. Nelson.score: 171.0
    A collection of letters portraying the life and times of this great medieval scholar, the devoted secretary of Archbishop Theobald, and the faithful friend and counsellor of Becket. Volume 1 of his correspondence, 'The Early Letters,' long out of print, is available on microfiche.
     
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  22. Iiro Kajanto (1990). Classical Moral Philosophy and Oratory in Finland, 1640-1713. Suomalainen Tiedeakatemia.score: 171.0
     
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  23. Michelle Karnes (2011). Imagination, Meditation, and Cognition in the Middle Ages. The University of Chicago Press.score: 171.0
    Aristotelian imagination -- A Bonaventuran synthesis -- Imagination in Bonaventure's Meditations -- Exercising imagination: the Meditationes vitae Christi and Stimulus amoris -- From "wit to wisedom": Langland's Ymaginatif -- Imagination in translation: Love's myrrour and The Prickynge of love -- Conclusion.
     
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  24. Henry de Vocht (1934). Monvmenta Hvmanistica Lovaniensia. Louvain, Librairie Universitaire, Ch. Uystpruyst, Publisher.score: 162.0
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  25. Irma Eltink (2006). Erasmus-Rezeption Zwischen Politikum Und Herzensangelegenheit: 'Dulce Bellum' Und 'Querela Pacis' in Deutscher Sprache Im 16. Und 17. Jahrhundert. [REVIEW] Apa-Holland University Press.score: 162.0
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  26. Yves Lehmann, Gérard Freyburger, James Hirstein & François Heim (eds.) (2005). Antiquité Tardive Et Humanisme: De Tertullien à Beatus Rhenanus: Mélanges Offerts à François Heim à l'Occasion de Son 70e Anniversaire. Brepols.score: 162.0
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  27. Denys Turner (1998). The Art of Unknowing: Negative Theology in Late Medieval Mysticism. Modern Theology 14 (4):473-488.score: 144.0
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  28. David Brown (1987). Continental Philosophy and Modern Theology: An Engagement. Blackwell.score: 144.0
    THE BOOK TAKES A LARGE NUMBER OF ISSUES WITHIN CHRISTIAN THEOLOGY (E.G., ATTRIBUTES OF GOD, ATONEMENT, SACRAMENTS, ESCHATOLOGY); ALLOWS TWO THEOLOGIANS (MOSTLY MODERN) TO PRESENT OPPOSED VIEWS ON THE SUBJECT IN QUESTION; AND THEN ILLUSTRATES HOW THE DEBATE HAS BEEN INFLUENCED BY, OR COULD BE DEEPENED BY, REFERENCE TO CONTEMPORARY CONTINENTAL PHILOSOPHY OF VARIOUS SORTS. THE PHILOSOPHERS DISCUSSED INCLUDE THE FOLLOWING: ADORNO, BARTHES, BENJAMIN, BLOCH, DELEUZE, DERRIDA, FOUCAULT, GADAMER, HEGEL, HEIDEGGER, KIERKEGAARD, LEVI-STRAUSS, LEVINAS, MARECHAL, RICOEUR. THOUGH THE HISTORICAL (...)
     
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  29. Cary Nederman (1996). Constitutionalism -- Medieval and Modern: Against Neo-Figgisite Orthodoxy (Again). History of Political Thought 17 (2):179-194.score: 144.0
    My aim is not to diminish the importance of conciliarism as a contribution to Western political thought so much as to place it within its own appropriate context. I do not deny that conciliar theory played an important role in the history of �constitutionalism�, but I insist that conciliarism was a form of constitutional thought and practice deeply rooted in the mental world of the Latin Middle Ages and not directly germane to our own modern political framework and dilemmas. (...)
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  30. John Marenbon (1981/2006). From the Circle of Alcuin to the School of Auxerre: Logic, Theology, and Philosophy in the Early Middle Ages. New Yorkcambridge University Press.score: 135.0
    This study is the first modern account of the development of philosophy during the Carolingian Renaissance. In the late eighth century, Dr Marenbon argues, theologians were led by their enthusiasm for logic to pose themselves truly philosophical questions. The central themes of ninth-century philosophy - essence, the Aristotelian Categories, the problem of Universals - were to preoccupy thinkers throughout the Middle Ages. The earliest period of medieval philosophy was thus a formative one. This work is based on a (...)
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  31. Anton Schütz (2012). Legal Modernity and Medieval Theology: The Case of Duns Scotus, Ordinatio I, D. 44. Divus Thomas 115 (2):418-452.score: 129.0
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  32. Robert C. Miner (2004). Truth in the Making: Creative Knowledge in Theology and Philosophy. Routledge.score: 126.0
    Truth in the Making represents a sophisticated effort to map the complex relations between human knowledge and creative power, as reflected across more than half a millennium of philosophical enquiry. Showing the intimacy of this problematic to the work of Nicholas of Cusa, Bacon, Galileo, Descartes, Hobbes, Leibniz, Vico and David Lachterman, the book reveals how questions about creation apparently diluted by secularism in fact retain much of their potency today. If science could counterfeit or synthesize nature precisely from its (...)
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  33. Donald Rutherford (ed.) (2006). The Cambridge Companion to Early Modern Philosophy. Cambridge University Press.score: 126.0
    The Cambridge Companion to Early Modern Philosophy is a comprehensive introduction to the central topics and changing shape of philosophical inquiry in the seventeenth and eighteenth centuries. It explores one of the most innovative periods in the history of Western philosophy, extending from Montaigne, Bacon and Descartes through Hume and Kant. During this period, philosophers initiated and responded to major intellectual developments in natural science, religion, and politics, transforming in the process concepts and doctrines inherited from ancient and (...) philosophy. In this Companion, leading specialists examine early modern treatments of the methodological and conceptual foundations of natural science, metaphysics, philosophy of mind, logic and language, moral and political philosophy, and theology. A final chapter looks forward to the philosophy of the Enlightenment. This will be an invaluable guide for all who are interested in the philosophical thought of the early modern period. (shrink)
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  34. Albrecht Classen (ed.) (2010). Laughter in the Middle Ages and Early Modern Times: Epistemology of a Fundamental Human Behavior, its Meaning, and Consequences. Walter de Gruyter.score: 126.0
    Introduction: Laughter as an expression of human nature in the Middle Ages and the early modern period: literary, historical, theological, philosophical, and psychological reflections -- Judith Hagen. Laughter in Procopius's wars -- Livnat Holtzman. "Does God really laugh?": appropriate and inappropriate descriptions of God in Islamic traditionalist theology -- Daniel F. Pigg. Laughter in Beowulf: ambiguity, ambivalence, and group identity formation -- Mark Burde. The parodia sacra problem and medieval comic studies -- Olga V. Trokhimenko. Women's laughter (...)
     
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  35. Stephen F. Brown (2007). Historical Dictionary of Medieval Philosophy and Theology. Scarecrow Press.score: 120.0
  36. Adrian Pabst (2010). Modern Sovereignty in Question: Theology, Democracy and Capitalism. Modern Theology 26 (4):570-602.score: 120.0
    This essay argues that modern sovereignty is not simply a legal or political concept that is coterminous with the modern nation-state. Rather, at the theoretical level modern sovereign power is inscribed into a wider theological dialectic between “the one” and “the many”. Modernity fuses juridical-constitutional models of supreme state authority with a new, “biopolitical” account of power whereby natural life and the living body of the individual are the object of politics and are subject to state control (...)
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  37. Tetsurō Shimizu & Charles Burnett (eds.) (2009). The Word in Medieval Logic, Theology and Psychology: Acts of the Xiiith International Colloquium of the Société Internationale Pour l'Étude de la Philosophie Médiévale, Kyoto, 27 September-1 October 2005. [REVIEW] Brepols.score: 120.0
  38. Joseph J. Sikora (1964). "The Harvest of Medieval Theology," by Heiko Augustinus Oberman. The Modern Schoolman 41 (4):393-394.score: 117.0
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  39. John L. Treloar (1977). "The Cultural Context of Medieval Learning: Proceedings of the First Intemational Colloquium on Philosophy, Science, and Theology in the Middle Ages—1973," Edited with an Introduction by John Emery Murdoch and Edith Dudley Sylla. The Modern Schoolman 54 (4):416-417.score: 117.0
  40. Michael Allen Gillespie (2008). The Theological Origins of Modernity. University of Chicago Press.score: 109.5
    Exhuming the long-buried religious roots of our ostensibly godless age, Michael Allen Gillespie reveals in this landmark study that modernity is much less secular than conventional wisdom suggests. Taking as his starting point the collapse of the medieval world, Gillespie argues that from the very beginning moderns sought not to eliminate religion but to support a new view of religion and its place in human life—and that they did so not out of hostility but in order to sustain certain (...)
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  41. Alain de Libera (2008). When Did the Modern Subject Emerge? American Catholic Philosophical Quarterly 82 (2):181-220.score: 108.0
    This article offers a tentative deconstruction of Heidegger’s account of the “modern,” that is, the “Cartesian,” “subject.” It argues that subjectivity, understood as the idea of some “thing” that is both the owner of certain mental states and the agent of certain activities, is a medieval theological construct, based on two conflicting models of the mind (nous, mens) inherited from ancient philosophy and theology: the Aristotelian and the Augustinian (or perichoretic) one, developed in connection with such problems (...)
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  42. Margaret J. Osler (ed.) (1991). Atoms, Pneuma, and Tranquillity: Epicurean and Stoic Themes in European Thought. Cambridge University Press.score: 108.0
    This volume examines the influence that Epicureanism and Stoicism, two philosophies of nature and human nature articulated during classical times, exerted on the development of European thought to the Enlightenment. Although the influence of these philosophies has often been noted in certain areas, such as the influence of Stoicism on the development of Christian thought and the influence of Epicureanism on modern materialism, the chapters in this volume forward a new awareness of the degree to which these philosophies and (...)
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  43. John Kilcullen, Week 11: Medieval Elements in Descartes.score: 108.0
    Descartes (1596-1650) is generally regarded as the first of the modern philosophers. Indeed, until about 50 years ago most philosophers would have said that Descartes was the first significant philosopher since Aristotle. Descartes himself does not draw attention to his sources--not to conceal them (that would have been pointless, because to his contemporaries the continuities of his thought with the books they had all been brought up on would have been obvious), but so as to avoid getting embroiled in (...)
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  44. Manussos Marangudakis (2001). The Medieval Roots of Our Environmental Crisis. Environmental Ethics 23 (3):243-260.score: 108.0
    Controversy about Lynn White, Jr.’s thesis that Western Christianity is to blame for the ecological crisis we face today has recently shifted to medieval social developments and how they affected theological notions of nature. Contributing to the social perspective of the debate, in this essay I examine the emergence of materialism as an effect of the relationship between the Latin Church and Western society. Rationalism and utilitarianism, two main features of Latin theology, were appropriated by medieval political (...)
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  45. David Albertson (2012). A Late Medieval Reaction to Thierry of Chartress (D. 1157) Philosophy: The Anti-Platonist Argument of the Anonymous Fundamentum Naturae. Vivarium 50 (1):53-84.score: 108.0
    Abstract An anonymous manuscript from the fourteenth or early fifteenth century, recently discovered, apparently transmitted Thierry of Chartres's philosophical theology to Nicholas of Cusa around 1440. Yet the author of the treatise is not endorsing Thierry's views, as both Cusanus and modern readers have assumed, but in fact is writing in order to refute them. Curiously the author never mentions Thierry's best known triad of unitas, aequalitas and conexio . But a careful comparison of the structure of the (...)
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  46. G. R. Evans (1993). Philosophy and Theology in the Middle Ages. Routledge.score: 108.0
    In the thousand years from the end of the Roman Empire to the Renaissance and Reformation of the Sixteenth century the discussion of the great questions of philosophy and religion was intense. Does God exist? What is he like? What is the purpose of human life and how does God show concern for the future of mankind? This is an introduction to the debates which did more than anything else to transform the ancient into the modern world of thought.
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  47. Steven R. Jungkeit (2012). Spaces of Modern Theology: Geography and Power in Schleiermacher's World. Palgrave Macmillan.score: 108.0
    This book explores the imagination of space at the dawn of modern, liberal theology in the writings of Friedrich Schleiermacher.
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  48. Mike Higton (2012). A Theology of Higher Education. OUP Oxford.score: 108.0
    In this book, Mike Higton provides a constructive critique of Higher Education policy and practice in the UK, the US and beyond, from the standpoint of Christian theology. He focuses on the role universities can and should play in forming students and staff in intellectual virtue, in sustaining vibrant communities of inquiry, and in serving the public good. He argues both that modern secular universities can be a proper context for Christians to pursue their calling as disciples to (...)
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  49. Henry Chadwick (1981). Boethius, the Consolations of Music, Logic, Theology, and Philosophy. Oxford University Press.score: 108.0
    The Consolations of Philosophy by Boethius, whose English translators include King Alfred, Geoffrey Chaucer, and Queen Elizabeth I, ranks among the most remarkable books to be written by a prisoner awaiting the execution of a tyrannical death sentence. Its interpretation is bound up with his other writings on mathematics and music, on Aristotelian and propositional logic, and on central themes of Christian dogma. -/- Chadwick begins by tracing the career of Boethius, a Roman rising to high office under the Gothic (...)
     
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  50. Nielsj�Rgen Green-Pedersen (1987). The Topics in Medieval Logic. Argumentation 1 (4):407-417.score: 108.0
    The topics is a theory of argumentation based upon topoi or in Latin loci. The medieval logicians used works by Aristotle and Boethius as their sources for this doctrine, but they developed it in a rather original way. The topics became a higher-level analysis of arguments which are non-valid from a purely formal point of view, but where it is none the less legitimate to infer the conclusion from the premiss(es). In this connection the topics give rise to a (...)
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