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1 — 50 / 217
  1. Anselm (1900). Anselm of Canterbury. Edwin Mellen Press.
    v. 1. Monologion. Proslogion. Debate with Gaunilo. Meditation on human redemption.
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  2. Anthony Goodman & Angus MacKay (eds.) (1990). The Impact of Humanism on Western Europe. Longman.
  3. Gordon Leff (1976). The Dissolution of the Medieval Outlook: An Essay on Intellectual and Spiritual Change in the Fourteenth Century. Harper & Row.
  4. Carlos G. Noreña (1975). Studies in Spanish Renaissance Thought. Nijhoff.
  5. Sebastian De Grazia (1989). Machiavelli in Hell. Princeton University Press.
  6. Karl A. Kottman (1972). Law and Apocalypse: The Moral Thought of Luis De León (1527?-1591). The Hague,Nijhoff.
    CHAPTER I INTRODUCTION This study will deal with interpreting the moral, social and spiritual views of the famous Spanish theologian and poet, Luis de Leon. ...
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  7. Paul E. Szarmach (ed.) (1985). Introduction to the Medieval Mystics of Europe. State University of New York Press.
    Though the essays focus on individuals, the cultural and social implications of their lives and work are never ignored, for the mystic way did not exist separately from the rest of medieval life; it functioned as an integral part of the ...
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  8. Edward Grant (2001). God and Reason in the Middle Ages. Cambridge University Press.
    Between 1100 and 1600, the emphasis on reason in the learning and intellectual life of Western Europe became more pervasive and widespread than ever before in the history of human civilization. Of crucial significance was the invention of the university around 1200, within which reason was institutionalized and where it became a deeply embedded, permanent feature of Western thought and culture. It is therefore appropriate to speak of an Age of Reason in the Middle Ages, and to view it as (...)
  9. Robert C. Trundle (1999). Medieval Modal Logic & Science: Augustine on Necessary Truth & Thomas on its Impossibility Without a First Cause. University Press of America.
    Medieval Modal Logic & Science uses modal reasoning in a new way to fortify the relationships between science, ethics, and politics. Robert C. Trundle accomplishes this by analyzing the role of modal logic in the work of St. Augustine and St. Thomas Aquinas, then applying these themes to contemporary issues. He incorporates Augustine's ideas involving thought and consciousness, and Aquinas's reasoning to a First Cause. The author also deals with Augustine's ties to Aristotelian modalities of thought regarding science and logic, (...)
  10. Simon Peret͡sovich Markish (1986). Erasmus and the Jews. University of Chicago Press.
    Erasmus of Rotterdam was the greatest Christian humanist scholar of the Northern European Renaissance, a correspondent of Sir Thomas More and many other learned men of his time, known to his contemporaries and to posterity for subtlety of his thought and the depth of his learning. He was also, according to some modern writers, an anti-Semite. In this complete analysis of all of Erasmus' writings on Jews and Judaism, Shimon Markish asserts that the accusation cannot be sustained. For Markish, to (...)
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  11. Nancy S. Struever (1992). Theory as Practice: Ethical Inquiry in the Renaissance. University of Chicago Press.
    In Theory as Practice, Nancy Struever contests this accepted notion; by focusing on ethical inquiry, she presents the Humanists as engaged in subtle, innovative moral work.
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  12. Norman Kretzmann & Eleonore Stump (eds.) (1993). The Cambridge Companion to Aquinas. Cambridge University Press.
    Among the great philosophers of the Middle Ages Aquinas is unique in pursuing two apparently disparate projects. On the one hand he developed a philosophical understanding of Christian doctrine in a fully integrated system encompassing all natural and supernatural reality. On the other hand, he was convinced that Aristotle's philosophy afforded the best available philosophical component of such a system. In a relatively brief career Aquinas developed these projects in great detail and with an astonishing degree of success. In this (...)
  13. Ellis Heywood (1972). Il Moro; Ellis Heywood's Dialogue in Memory of Thomas More. Cambridge, Mass.,Harvard University Press.
    The original Italian text has been reproduced in the back of the volume.
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  14. Armand A. Maurer (1979). St. Thomas and Historicity. Marquette University Press.
  15. Paul Oskar Kristeller (1979). Renaissance Thought and its Sources. Columbia University Press.
    The U.S. occupation of Japan transformed a brutal war charged with overt racism into an amicable peace in which the issue of race seemed to have disappeared.
  16. Peter Augustine Lawler & Dale D. McConkey (eds.) (1998). Community and Political Thought Today. Praeger.
  17. Brian P. Copenhaver (1992). Renaissance Philosophy. Oxford University Press.
    The Renaissance has long been recognized as a brilliant moment in the development of Western civilization. Little attention has been devoted, however, to the distinct contribution of philosophy to Renaissance culture. This volume introduces the reader to the philosophy written, read, taught, and debated during the period traditionally credited with the "revival of learning." Beginning with original sources still largely inaccessible to most readers, and drawing on a wide range of secondary studies, the author examines the relation of Renaissance philosophy (...)
  18. Benjamin G. Kohl (1985). Renaissance Humanism, 1300-1550: A Bibliography of Materials in English. Garland Pub. Inc..
  19. Ehud Benor (1995). Worship of the Heart: A Study of Maimonides' Philosophy of Religion. State University of N.Y. Press.
    Introduction The purpose of this study is to characterize a conception of prayer that plays an important role in the religious thought of the medieval ...
  20. Frances Amelia Yates (1964). Giordano Bruno and the Hermetic Tradition. Routledge.
    Placing Bruno—both advanced philosopher and magician burned at the stake—in the Hermetic tradition, Yates's acclaimed study gives an overview not only of Renaissance humanism but of its interplay—and conflict—with magic and occult practices. "Among those who have explored the intellectual world of the sixteenth century no one in England can rival Miss Yates. Wherever she looks, she illuminates. Now she has looked on Bruno. This brilliant book takes time to digest, but it is an intellectual adventure to read it. Historians (...)
  21. Richard Swinburne (1996). Is There a God? Oxford University Press.
    At least since Darwin's Origin of Species was published in 1859, it has increasingly become accepted that the existence of God is, intellectually, a lost cause, and that religious faith is an entirely non-rational matter--the province of those who willingly refuse to accept the dramatic advances of modern cosmology. Are belief in God and belief in science really mutually exclusive? Or, as noted philosopher of science and religion Richard Swinburne puts forth, can the very same criteria which scientists use to (...)
  22. Burton Z. Cooper (1974). The Idea of God: A Whiteheadian Critique of St. Thomas Aquinas' Concept of God. Nijhoff.
  23. Francisco Sánchez (1988). That Nothing is Known =. Cambridge University Press.
    This is an edition of one of the crucial texts of Renaissance skepticism, Quod nihil scitur, by the Portuguese scholar Franciso Sanches. The treatise, first published in 1581, is a refutation of Aaristotelian dialectics and scientific theory in the search for a true scientific method. This volume provides a critical edition of the original text, an English translation (the first ever published), a substantial introduction, and comprehensive annotation.
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  24. John Duns Scotus (2006). Quaestiones Super Secundum Et Tertiam de Anima. Franciscan Institute of St. Bonaventure University.
  25. Paul Henri Michel (1973). The Cosmology of Giordano Bruno. Ithaca, N.Y.,Cornell University Press.
  26. Paul Weiss (1986). Toward a Perfected State. State University of New York Press.
    Paul Weiss is Heffer Professor of Philosophy at the Catholic University of America. He founded the Metaphysical Society of America and The Review of Metaphysics.
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  27. Andrew B. Schoedinger (ed.) (1996). Readings in Medieval Philosophy. Oxford University Press.
    The most comprehensive collection of its kind, this unique anthology presents fifty-four readings--many of them not widely available--by the most important and influential Christian, Jewish, and Muslim philosophers of the Middle Ages. The text is organized topically, making it easily accessible to students, and the large selection of readings provides instructors with maximum flexiblity in choosing course material. Each thematic section is comprised of six chronologically arranged readings. This organization focuses on the major philosophical issues and allows a smooth introduction (...)
  28. Raymond L. Weiss (1991). Maimonides' Ethics: The Encounter of Philosophic and Religious Morality. University of Chicago Press.
    In this book Raymond L. Weiss examines how a seminal Jewish thinker negotiates the philosophical conflict between Athens and Jerusalem in the crucial area of ethics. Maimonides, a master of both the classical and the biblical-rabbinic traditions, reconciled their differing views of morality primarily in the context of Jewish jurisprudence. Taking into consideration the entire corpus of Maimonides' writings, Weiss focuses on the ethical sections of the Commentary on the Mishnah and the Mishneh Torah , but also discusses the Guide (...)
  29. John Jeffries Martin (2004). Myths of Renaissance Individualism. Palgrave Macmillan.
    The idea that the Renaissance witnessed the emergence of the modern individual remains a powerful myth. In this important new book Martin examines the Renaissance self with attention to both social history and literary theory and offers a new typology of Renaissance selfhood which was at once collective, performative and porous. At the same time, he stresses the layered qualities of the Renaissance self and the salient role of interiority and notions of inwardness in the shaping of identity.
  30. Gabriël Nuchelmans (1996). Studies on the History of Logic and Semantics, 12th-17th Centuries. Variorum.
  31. Mark D. Johnston (1996). The Evangelical Rhetoric of Ramon Llull: Lay Learning and Piety in the Christian West Around 1300. Oxford University Press.
    Ramon Llull (1232-1316), born on Majorca, was one of the most remarkable lay intellectuals of the thirteenth century. He devoted much of his life to promoting missions among unbelievers, the reform of Western Christian society, and personal spiritual perfection. He wrote over 200 philosophical and theological works in Catalan, Latin, and Arabic. Many of these expound on his "Great Universal Art of Finding Truth," an idiosyncratic dialectical system that he thought capable of proving Catholic beliefs to non-believers. This study offers (...)
  32. J. David Hoeveler (1977). The New Humanism: A Critique of Modern America, 1900-1940. University Press of Virginia.
  33. Julius R. Weinberg (1948). Nicolaus of Autrecourt. New York, Greenwood Press.
  34. Kenneth Seeskin (2005). Maimonides on the Origin of the World. Cambridge University Press.
    Although Maimonides' discussion of creation is one of his greatest contributions - he himself claims that belief in creation is second in importance only to belief in God - there is still considerable debate on what that contribution was. Kenneth Seeskin takes a close look at the problems Maimonides faced and the sources from which he drew. He argues that Maimonides meant exactly what he said: the world was created by a free act of God so that the existence of (...)
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  35. Robert J. O'Connell (1978). Art and the Christian Intelligence in St. Augustine. Harvard University Press.
  36. Martin Luther, Desiderius Erasmus, E. Gordon Rupp & Philip S. Watson (eds.) (1969). Luther and Erasmus: Free Will and Salvation. Philadelphia, Westminster Press.
    This volume includes the texts of Erasmus's 1524 diatribe against Luther,De Libero Arbitrio, and Luther's violent counterattack,De Servo Arbitrio.
  37. Leo Strauss (1978). Thoughts on Machiavelli. University of Chicago Press.
    Leo Strauss argued that the most visible fact about Machiavelli's doctrine is also the most useful one: Machiavelli seems to be a teacher of wickedness. Strauss sought to incorporate this idea in his interpretation without permitting it to overwhelm or exhaust his exegesis of The Prince and the Discourses on the First Ten Books of Livy . "We are in sympathy," he writes, "with the simple opinion about Machiavelli [namely, the wickedness of his teaching], not only because it is wholesome, (...)
  38. Peter Sharratt (ed.) (1976). French Renaissance Studies, 1540-70: Humanism and the Encyclopedia. Edinburgh University Press.
  39. G. R. Evans (1993). Philosophy and Theology in the Middle Ages. Routledge.
    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.
  40. James McEvoy (2000). Robert Grosseteste. OUP Usa.
    Robert Grosseteste was the initiator of the English scientific tradition, one of the first chancellors of Oxford University, and a famous teacher and commentator on the newly discovered works of Aristotle. In this book, James McEvoy provides the first general, inclusive overview of the entire range of Grosseteste's massive intellectual achievement.
  41. J. P. van Praag (1982). The Foundations of Humanism. Prometheus Books.
  42. Joseph W. Koterski (2009). An Introduction to Medieval Philosophy: Basic Concepts. Blackwell Pub..
    Faith and reason -- God -- The divine ideas -- Universals -- Transcendentals -- Cosmos and nature -- Soul -- Conclusion.
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  43. M. V. Dougherty (ed.) (2008). Pico Della Mirandola: New Essays. Cambridge University Press.
    This volume provides a comprehensive presentation of the philosophical work of the fifteenth-century Renaissance thinker Giovanni Pico della Mirandola. In essays specially commissioned for this book, a distinguished group of scholars presents the central tropics and texts of Pico’s literary output. Best known as the author of the celebrated “Oration on the Dignity of Man,” a magnificent speech originally intended to introduce a debate of 900 theses to be held in Rome before the Pope, the College of Cardinals, and an (...)
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  44. Howard B. Radest (1990). The Devil and Secular Humanism: The Children of the Enlightenment. Praeger.
    This volume clarifies the nature of humanism by exploring historical and current thought.
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  45. Peter Godman (2009). Paradoxes of Conscience in the High Middle Ages: Abelard, Heloise, and the Archpoet. Cambridge University Press.
    Moral moments -- The neurotic and the penitent -- True, false, and feigned penance -- Fame without conscience -- Cain and conscience -- Feminine paradoxes -- Sincere hypocrisy -- The poetical consience -- Envoi : spiritual sophistry.
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  46. Quentin Skinner (ed.) (1992). Great Political Thinkers. Oxford University Press.
  47. D. J. O'Connor (1968). Aquinas and Natural Law. Melbourne [Etc.]Macmillan.
  48. Timothy F. Bellamah (2011). The Biblical Interpretation of William of Alton. OUP Usa.
    Timothy Bellamah explores the exegesis of William of Alton, a Dominican regent master at Paris during the thirteenth-century. A near contemporary of Bonaventure, Albert the Great, and Thomas Aquinas, William was an important representative of university exegesis at a time of rapidly changing methods and remarkable intellectual development.
  49. Charles Hartshorne (1965). Anselm's Discovery. La Salle, Ill.,Open Court.
  50. Charles Edward Trinkaus (1970). In Our Image and Likeness: Humanity and Divinity in Italian Humanist Thought. University of Notre Dame Press.
  51. 1 — 50 / 217