Search results for 'Transcendentals' (try it on Scholar)

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  1. Jan Aertsen (1996). Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas. E.J. Brill.
    Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes 'Being', 'One', 'True', 'Good' and 'Beautiful' individually and discusses their importance for (...)
     
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  2.  90
    Jorge J. E. Gracia (1992). The Transcendentals in the Middle Ages: An Introduction. Topoi 11 (2):113-120.
    Although most predicates may be truthfully predicated of only some beings, there are others that seem to apply to every being. The latter, including being itself, were known as the transcendentals in the Middle Ages and gave rise to the much disputed doctrine of the transcendentals. This article explores the main tenets of the doctrine and the difficulties that they face, the reasons why scholastic authors were interested in these issues, and the origins of the doctrine.
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  3.  57
    Jorge J. E. Gracia (1992). Suárez and the Doctrine of the Transcendentals. Topoi 11 (2):121-133.
    This article discusses Suárez''s views concerning the transcendentals, that is, being and those attributes of it that extend to everything. In particular it explores Suárez''s notion of transcendentality and the way in which he conceived the transcendental attributes of being are related to it. It makes two claims: First, that Suárez has an intensional, rather than an extensional understanding of transcendentality; and, second, that Suárez''s understanding of truth and goodness, as expressing real extrinsic denominations based on real relations, appears (...)
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  4.  14
    Jochen Koenigsmann (2002). Defining Transcendentals in Function Fields. Journal of Symbolic Logic 67 (3):947-956.
    Given any field K, there is a function field F/K in one variable containing definable transcendentals over K, i.e., elements in F \ K first-order definable in the language of fields with parameters from K. Hence, the model-theoretic and the field-theoretic relative algebraic closure of K in F do not coincide. E.g., if K is finite, the model-theoretic algebraic closure of K in the rational function field K(t) is K(t). For the proof, diophantine $\emptyset-definability$ of K in F is (...)
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  5.  3
    J. Gracia (1997). Critical Study - Medieval Studies and the Transcendentals: Aertsen's Characterization of Medieval Thought and Thomistic Metaphysics. Recherches de Philosophie 64 (2):455-463.
    Aertsen’s recent book on the transcendentals in the thought of Thomas Aquinas and his immediate predecessors is a splendid piece of research that should prove useful for years to come to those interested in the history of medieval philosophy. The significance of the book derives mainly from three factors: its exploration of a central topic in medieval philosophy which, unfortunately, has been largely neglected; its extraordinary erudition; and the detailed and enlightening analyses found throughout the book. Aertsen discusses every (...)
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  6.  22
    Etienne Balibar, "Quasi-Transcendentals" : Foucault's Point of Heresy and the Transdisciplinarity of the Episteme.
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  7. D. P. Henry (1993). The Logical Grammar of the Transcendentals. Philosophical Quarterly 44 (173):431-446.
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  8.  12
    A. M. E. (1947). The Transcendentals and Their Function in the Metaphysics of Duns Scotus. [REVIEW] Journal of Philosophy 44 (9):246-246.
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  9.  8
    Jan Woleński (1997). Two Theories of Transcendentals. Axiomathes 8 (1):367-380.
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  10.  19
    Jan A. Aertsen (1998). Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus. Franciscan Studies 56 (1):47-64.
  11.  54
    Michael J. Loux (1973). Aristotle on the Transcendentals. Phronesis 18 (3):225 - 239.
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  12.  6
    J. A. Honeywell (1971). Dewey's Transcendentals. New Scholasticism 45 (4):517-546.
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  13.  27
    Mark D. Jordan (1989). The Evidence of the Transcendentals and the Place of Beauty in Thomas Aquinas. International Philosophical Quarterly 29 (4):393-407.
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  14.  19
    Charles Harshorne (1983). Categories, Transcendentals, and Creative Experiencing. The Monist 66 (3):319-335.
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  15.  19
    Scott MacDonald (1991). The Metaphysics of Goodness and the Doctrine of the Transcendentals. In Being and Goodness. Cornell University Press
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  16.  11
    Margaret I. Hughes (2013). Dynamic Transcendentals: Truth, Goodness, and Beauty From a Thomistic Perspective. By Alice M. Ramos. International Philosophical Quarterly 53 (1):89-91.
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  17.  15
    Kevin White (1997). Medieval Philosophy and the Transcendentals. Review of Metaphysics 51 (2):405-407.
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  18.  13
    Wladyslaw Stróżewski (1984). Transcendentals and Values. New Scholasticism 58 (2):187-206.
  19.  6
    Paul J. W. Miller (1978). Alessandro Achillini and His Doctrine of 'Universals' and 'Transcendentals': A Study in Renaissance Ockhamism. [REVIEW] Journal of the History of Philosophy 16 (1):108-109.
  20.  8
    Vernon J. Bourke (1947). The Transcendentals and Their Function in The Metaphysics of Duns Scotus. Modern Schoolman 25 (1):85-87.
  21.  8
    Jorge J. E. Gracia (1998). Scotus's Conception of Metaphysics: The Study of the Transcendentals. Franciscan Studies 56 (1):153-168.
  22.  15
    Kenneth Schmitz (2005). Transcendentalism or Transcendentals? A Critical Reflection on the Transcendental Turn. Review of Metaphysics 58 (3):537 - 560.
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  23.  16
    Michael J. Loux (1973). Aristotle on the Transcendentals. Phronesis 18 (3):225-239.
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  24.  11
    Kenneth Schmitz (2005). Transcendentalism or Transcendentals? Review of Metaphysics 58 (3):537-560.
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  25.  8
    James Jacobs (2013). Dynamic Transcendentals: Truth, Goodness, and Beauty From a Thomistic Perspective. By Alice Ramos. American Catholic Philosophical Quarterly 87 (1):211-213.
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  26.  13
    T. Corbishley (1949). Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Tractatus de Successivis, Attributed to William of Ockham.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Tractatus de Praedestinatione Et de Praescientia Dei Et de Futuris Contingentibus, Edited by Philotheus Boehner, O.F.M.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: The Transcendentals and Their Function in the Metaphysics of Duns Scotus, by Allan B. Wolter, O.F.M., Ph.D.Franciscan Institute Publications; Philosophy Series: The Franciscan Institute, St. Bonaventure, N.Y.: Intuitive Cognition, A Key to the Significance of the Later Scholastics, by Sebastian J. Day, O.F.M., Ph.D. [REVIEW] Philosophy 24 (90):274-.
  27.  9
    M. B. B. (1975). Alessandro Achillini (1463-1512) and His Doctrine of 'Universals' and 'Transcendentals.' a Study in Renaissance Ockhamism. [REVIEW] Review of Metaphysics 29 (2):347-349.
  28.  10
    Pamela M. Huby (1975). The Transcendentals in Aristotle Karl Bärthlein: Die Transzendentalienlehre der Alten Ontologie. I Teil: Die Transzendentalienlehre Im Corpus Aristotelicum. Pp. Viii+415. Berlin: De Gruyter, 1972. Cloth, DM.88. [REVIEW] The Classical Review 25 (01):23-24.
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  29. Mark Jordan (1980). The Grammar of "Esse": Re-Reading Thomas on the Transcendentals. The Thomist 44 (1):1.
     
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  30.  11
    Allan Bernard Wolter (1946). The Transcendentals and Their Function in the Metaphysics of Duns Scotus. Washington, D.C.,The Catholic University of America Press.
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  31.  2
    Arno Fehm & Wulf-Dieter Geyer (2009). A Note on Defining Transcendentals in Function Fields. Journal of Symbolic Logic 74 (4):1206 - 1210.
    The work [11] deals with questions of first-order definability in algebraic function fields. In particular, it exhibits new cases in which the field of constant functions is definable, and it investigates the phenomenon of definable transcendental elements. We fix some of its proofs and make additional observations concerning definable closure in these fields.
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  32.  6
    Charles J. Cassini & GLoria L. Schaab (2009). Transcendentals and Trinity. Heythrop Journal 50 (4):658-668.
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  33. Jan A. Aertsen (1998). The Philosophical Importance of the Doctrine of the Transcendentals in Thomas Aquinas. Revue Internationale de Philosophie 52 (204):249-268.
     
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  34. Jose Tomas Alvarado Marambio (2012). The Substraction Argument in Universal Transcendentals. Kriterion: Journal of Philosophy 53 (125):263-279.
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  35. E. Balibar (2015). Foucault's Point of Heresy: 'Quasi-Transcendentals' and the Transdisciplinary Function of the Episteme. Theory, Culture and Society 32 (5-6):45-77.
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  36. Jean-Michel Counet (1996). Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas. Revue Théologique de Louvain 32 (2):274-275.
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  37. Herbert Stanley Matsen (1974). Alessandro Achillini (1463-1512) and His Doctrine of "Universals" and "Transcendentals". Lewisburg [Pa.]Bucknell University Press.
  38. G. Ventimiglia (1997). Defining the Novelty of the Thomistic Doctrine of Transcendentals-Observations on a Recent Study by Jan A. Aertsen. Rivista di Filosofia Neo-Scolastica 89 (2-3):407-427.
     
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  39. Michael M. Waddell (2003). Truth or Transcendentals: What Was St. Thomas's Intention at de Vertlate 1.1? The Thomist 67 (2):197-219.
     
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  40.  7
    Liran Shia Gordon (2016). Some Thoughts About Aquinas's Conception of Truth as Adequation. Heythrop Journal 57 (2):325-336.
    While Aquinas’s primary notion of truth as adequation is applied to God and man in somewhat different ways, it is apparent that it is not applicable to the angels, at least not in the same way. However, since truth is a transcendental, and as transcendentals are convertible, one may claim that the transcendental systems that apply to various beings differ. In order to consolidate the universality of the transcendental system, the study aims to show the manner truth as adequation (...)
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  41.  35
    Jan Woleński (2003). Polish Attempts to Modernize Thomism by Logic (Bocheński and Salamucha). Studies in East European Thought 55 (4):299-313.
    This paper reports some attempts undertaken in Poland in the 1930s to modernize Thomism by means of modern logic. In particular, it concerns J.M. Bocheski and J. Salamucha, the leading members of the CracowCircle. They attempted to give precise logical form to the Five Ways of Thomas Aquinas. Other works concerned the concept of transcendentals, the levels of abstraction, and the concept of essence.
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  42.  1
    Rolf Darge (2004). Suárez' Transzendentale Seinsauslegung Und Die Metaphysiktradition. Brill.
    This study shows in detail how Suarez' metaphysics synthesize in an original way elements from different traditions of the doctrine of the transcendentals (being, unity, truth, goodness) and thus develops a new fascinating view of a ...
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  43.  1
    Caroline Gaus (2008). Etiam Realis Scientia: Petrus Aureolis Konzeptualistische Transzendentalienlehre Vor Dem Hintergrund Seiner Kritik Am Formalitätenrealismus. Brill.
    Based on the last 20 years research this survey offers a new perspective on Peter Aureola (TM)s doctrine of the transcendentals and thus makes it possible to take a more distinct view of the concept of metaphysics held by Scotus earliest ...
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  44.  32
    Daniel D. De Haan (2014). A Mereological Construal of the Primary Notions Being and Thing in Avicenna and Aquinas. American Catholic Philosophical Quarterly 88 (2):335-360.
    This study has two goals: first, to show that Avicenna’s account of being and thing significantly influenced Aquinas’s doctrine of the primary notions; second, to establish the value of adopting a mereological construal of these primary notions in the metaphysics of Avicenna and Aquinas. I begin with an explication of the mereological construal of the primary notions that casts these notions in terms of wholes and parts. Being and thing refer to the same entitative whole and have the (...)
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  45. Sebastian Kołodziejczyk (2006). Granice Pojęciowe Metafizyki. Wydawn. Uniwersytetu Wrocławskiego.
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  46.  36
    Patrick Hutchings (2009). What is the Good/ Good of the Form of the Good? Sophia 48 (4):413-417.
    ‘Good’ is nothing specific but is transcendentally or generally applied over specific, and specified, ‘categories’. These ‘categories’ may be seen—at least for the purposes of this note—as under Platonic Forms. The rule that instances under a category or form need a Form to be under is valid. It may be tautological: but this is OK for rules. Not being specific, however, ‘good’ neither needs nor can have a specifying Form. So, on these grounds, the Form of the Good is otious. (...)
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  47.  10
    Alessandro Ghisalberti (2005). Percorsi dell'infinito nel pensiero filosofico e teologico di Duns Scoto. Veritas: Revista de Filosofia da PUCRS 50 (3):41-50.
    Based on Scotus’s metaphysics of transcendental concepts, this essay analyses the Scotist concept of the infinite as a disjunctive transcendental and as the most proper philosophical concept for the reality of God. Decisive presupposition to a positive function of the concept of infinite being in Scotus’s philosophical theology is, furthermore, the theory of the univocity of being.
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  48.  18
    Mark Graves (2009). The Emergence of Transcendental Norms in Human Systems. Zygon 44 (3):501-532.
    Terrence Deacon has described three orders of emergence; Arthur Peacocke and others have suggested four levels of human systems and sciences; and Philip Clayton has postulated an additional, transcendent, level. Orders and levels describe distinct aspects of emergence, with orders characterizing topological complexity and levels characterizing theoretical knowledge and causal power. By using Deacon's orders to analyze and relate each of the four "lower" levels one can project that analysis on the transcendent level to gain insight into the teleodynamic emergence (...)
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  49. Francesco Valerio Tommasi (2008). Philosophia Transcendentalis: La Questione Antepredicativa E l'Analogia Tra la Scolastica E Kant. L.S. Olschki.
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  50.  45
    Juan José Sanguineti (1979). La unidad y multiplicidad del universo. Anuario Filosófico 12 (2):135-170.
    The article studies the Thomistic view of the universe as a synthesis between unity and multiplicity, mediated through order. The metaphysical notion of multiplicity is related to the transcendental "unum". Even some account of multiplicity may belong to transcendentals. Notions of non-being and distinction are distingued.
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