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1 — 50 / 232
  1. John Marenbon (1987). Later Medieval Philosophy (1150-1350): An Introduction. Routledge & K. Paul.
    Later Medieval Philosophy (1150-1350) provides an introduction to philosophy in the Latin West between 1150 and 1350. Part I describes the medieval thinker's intellectual and historical context, by examining the structure of courses in the medieval universities, the methods of teaching, the forms of written work, and the translation and availability of ancient Greek, Arab, and Jewish philosophical texts. Part II examines the nature of intellectual knowledge by explaining the arguments given by Aristotle, his antique commentators, and the Arab philosophers, (...)
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  2. 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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  3. Harvey Claflin Mansfield (1996). Machiavelli's Virtue. University of Chicago Press.
    Uniting thirty years of authoritative scholarship by a master of textual detail, Machiavelli's Virtue is a comprehensive statement on the founder of modern politics. Harvey Mansfield reveals the role of sects in Machiavelli's politics, his advice on how to rule indirectly, and the ultimately partisan character of his project, and shows him to be the founder of such modern and diverse institutions as the impersonal state and the energetic executive. Accessible and elegant, this groundbreaking interpretation explains the puzzles and reveals (...)
  4. Jill Kraye & M. W. F. Stone (eds.) (2000). Humanism and Early Modern Philosophy. Routledge.
    Humanism and Early Modern Philosophy is an original and timely volume that examines the distinctive and important role played by humanism in the development of early modern philosophy. Focusing on individual authors as well as intellectual trends, this collection of essays aims to portray the humanist movement as an essential part of the philosophy of the fifteenth, sixteenth and seventeenth centuries.
  5. 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 (...)
  6. György Faludy (1970). Erasmus. New York,Stein and Day.
  7. Gyula Klima (2009). John Buridan. Oxford University Press.
    Buridan's life, works, and influence -- Buridan's logic and the medieval logical tradition -- The primacy of mental language -- The various kinds of concepts and the idea of a mental language -- Natural language and the idea of a formal syntax in Buridan -- Existential import and the square of opposition -- Ontological commitment -- The properties of terms (proprietates terminorum) -- The semantics of propositions -- Logical validity in a token-based, semantically closed logic -- The possibility of scientific (...)
  8. 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.
  9. Gordon Leff (1976). The Dissolution of the Medieval Outlook: An Essay on Intellectual and Spiritual Change in the Fourteenth Century. Harper & Row.
  10. Carlos G. Noreña (1975). Studies in Spanish Renaissance Thought. Nijhoff.
  11. 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 (...)
  12. Peter Augustine Lawler (1999). Postmodernism Rightly Understood: The Return to Realism in American Thought. Rowman & Littlefield.
    Postmodernism Rightly Understood is a dramatic return to realism—a poetic attempt to attain a true understanding of the capabilities and limitations of the postmodern predicament. Prominent political theorist Peter Augustine Lawler reflects on the flaws of postmodern thought, the futility of pragmatism, and the spiritual emptiness of existentialism.
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  13. Frances Amelia Yates (1964/1999). Giordano Bruno and the Hermetic Tradition. Routledge.
  14. Mark D. Johnston (1987). The Spiritual Logic of Ramon Llull. Oxford University Press.
    This book presents a comprehensive critical survey of all the logical doctrines of the well-known but little understood Catalan philosopher and theologian, Ramon Llull (1232-1316). The highly idiosyncratic character of Llull's writings has long frustrated the efforts of general medieval historians to define his contribution to later scholastic culture, and has resisted attempts by specialists to explain exactly how his methods and procedures worked. This new study--the first book-length treatment in English of Llull's philosophy to appear in over fifty years--seeks (...)
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  15. 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 (...)
  16. Burton Z. Cooper (1974). The Idea of God: A Whiteheadian Critique of St. Thomas Aquinas' Concept of God. Nijhoff.
  17. Thomas (2002). The Essential Aquinas: Writings on Philosophy, Religion, and Society. Greenwood Publishing Group.
  18. Jaap Mansfeld (ed.) (1992). Heresiography in Context: Hippolytus' Elenchos as a Source for Greek Philosophy. E.J. Brill.
    This book deals with the reception of the Presocratics, Plato and Aristotle in the first centuries CE, and is a major contribution to our knowledge of the ...
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  19. 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. ...
  20. David Goicoechea, John C. Luik & Tim Madigan (eds.) (1991). The Question of Humanism: Challenges and Possibilities. Prometheus Books.
  21. Hanna Fenichel Pitkin (1984/1999). Fortune is a Woman: Gender and Politics in the Thought of Niccolò Machiavelli: With a New Afterword. University of Chicago Press.
    "Fortune is a woman, and if you want to keep her under, you've got to knock her around some."--Niccolò Machiavelli Hanna Pitkin's provocative and enduring study of Machiavelli was the first to systematically place gender at the center of its exploration of his political thought. In this edition, Pitkin adds a new afterword, in which she discusses the book's critical reception and situates the book's arguments in the context of recent interpretations of Machiavelli's thought. "A close and often brilliant exegesis (...)
  22. Quentin Skinner (ed.) (1992). Great Political Thinkers. Oxford University Press.
  23. John C. Olin (1994). Erasmus, Utopia, and the Jesuits: Essays on the Outreach of Humanism. Fordham University Press.
    Olin’s focus in this collection of essays is the historical period of the early sixteenth century, the juncture of the Renaissance and the Reformation. Providing an in-depth alternative to the standard treatment – so often limited to the classical revival – this work concerns itself with the unique link between humanism and the great literary works of the period, and, in particular, the patristic scholarship inherent in Erasmus’ ideals of reform. Olin specifically take into account the movements of New Learning (...)
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  24. Paul Kurtz (1973). The Humanist Alternative: Some Definitions of Humanism. Prometheus Books.
  25. Benjamin G. Kohl (1985). Renaissance Humanism, 1300-1550: A Bibliography of Materials in English. Garland Pub. Inc..
  26. 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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  27. 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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  28. Peter Augustine Lawler & Joseph Alulis (eds.) (1993). Tocqueville's Defense of Human Liberty: Current Essays. Garland Pub..
  29. John F. Wippel (1969). Medieval Philosophy. New York, Free Press.
  30. Armand A. Maurer (1979). St. Thomas and Historicity. Marquette University Press.
  31. J. David Hoeveler (1977). The New Humanism: A Critique of Modern America, 1900-1940. University Press of Virginia.
  32. Julius R. Weinberg (1948/1969). Nicolaus of Autrecourt. New York, Greenwood Press.
  33. 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 ...
  34. Robert E. Meagher (1978). An Introduction to Augustine. New York University Press.
  35. Thomas (1988). The Philosophy of Thomas Aquinas: Introductory Readings. Other.
  36. 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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  37. Augustine Brannigan (1981). The Social Basis of Scientific Discoveries. Cambridge University Press.
    In this book, Augustine Brannigan provides a critical examination of the major theories which have been devised to account for discoveries and innovations in ...
  38. Jaroslav Pelikan (1986). The Mystery of Continuity: Time and History, Memory and Eternity in the Thought of Saint Augustine. University Press of Virginia.
  39. J. P. van Praag (1982). The Foundations of Humanism. Prometheus Books.
  40. Gabriël Nuchelmans (1996). Studies on the History of Logic and Semantics, 12th-17th Centuries. Variorum.
  41. Marsilio Ficino (1975). The Letters of Marsilio Ficino. Shepheard-Walwyn.
    The problems which troubled people's minds during the Italian Renaissance were much the same as today. In trying to cope with them, many deep thinking people turned to Marsilio Ficino for help. Through his letters he advised, encouraged, and occasionally reproved them. Fearlessly he expressed the truth and his wisdom influenced many of the finest Western minds. He numbered statesmen, popes, artists, scientists, and philosophers amongst his circle.
  42. 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.
  43. Peter Augustine Lawler & Dale D. McConkey (eds.) (1998). Community and Political Thought Today. Praeger.
  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. Niccolò Machiavelli (1640/1969). The Prince. Menston, Eng.,Scolar Press.
    The first modern treatise of political philosophy, The Prince remains one of the world’s most influential and widely read books. Machiavelli, whose name has become synonymous with expedient exercises of will, reveals nothing less than the secrets of power: how to gain it, how to wield it, and how to keep it. But curiously, this work of outspoken clarity has, for centuries, inspired myriad interpretations as to its author’s true message. The Introduction by noted Italian Renaissance scholar Albert Russell Ascoli (...)
  46. 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 (...)
  47. John Inglis (1998). Spheres of Philosophical Inquiry and the Historiography of Medieval Philosophy. Brill.
    This volume continues this discussion with particular reference to medieval philosophy.Inglis shows that the modern historiography of medieval philosophy had ...
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  48. Peter Sharratt (ed.) (1976). French Renaissance Studies, 1540-70: Humanism and the Encyclopedia. Edinburgh University Press.
  49. G. R. Evans (ed.) (1998). Getting It Wrong: The Mediaeval Epistemology of Error. Brill.
    Deals with the dark side of the medieval theory of knowledge, the pursuit of knowldge in 'wrong' ways, 'common knowledge' and departures from it, wisdom and ...
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  50. D. E. Luscombe (1997). Medieval Thought. Oxford University Press.
    The Middle Ages span a period of well over a millennium: from the emperor Constantine's Christian conversion in 312 to the early sixteenth century. David Luscombe's clear and accessible history of medieval thought steers a clear path through this long period, beginning with the three greatest influences on medieval philosophy: Augustine, Boethius, and Pseudo-Denis, and focusing on Abelard, Anselm, Aquinas, Ockham, Duns Scotus, and Eckhart among others in the twelfth to fifteenth centuries.
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