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  1. Pelagius . & Theodore de Bruyn (1993). Pelagius' Commentary on St Paul's Epistle to the Romans. Oxford University Press UK.
    The Pelagian controversy has secured an enduring place for Pelagius in the history of western Christian thought. Few of Pelagius' writings, however, have been preserved, and until recently none was available in English translation. This volume presents Pelagius' commentary on Romans for the first time in English. The commentary, one of thirteen on the Pauline epistles, dates from the time when Pelagius was active in Rome, before he became embroiled in controversy. But already there are adumbrations of the later debate (...)
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  2. B. W. A. (1980). William of Ockham, Expositio Super Libros Elenchorum. [REVIEW] Review of Metaphysics 33 (3):645-647.
  3. Justin E. Abbott (1920). Mālobā, the Marāthā SaintMaloba, the Maratha Saint. Journal of the American Oriental Society 40:300.
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  4. Anouar Abdel-Malek (1973). La Philosophie Médiévale. Hachette.
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  5. Peter Abelard, Charles Jourdain, Victor Cousin & Eugène Despois (1849). Opera Hactenus Seorsim Edita. Aug. Durand.
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  6. Cassiano Abranches (1947). S. Tomás E o Nosso Tempo. Revista Portuguesa de Filosofia 3 (3):227 - 242.
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  7. Marilyn McCord Adams (2012). Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. Oxford University Press.
    How can the Body and Blood of Christ, without ever leaving heaven, come to be really present on eucharistic altars where the bread and wine still seem to be? Marilyn McCord Adams examines how this question and its answer engaged thirteenth and fourteenth century philosophical theologians.
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  8. Alfred Adler (1947). The Pèlerinage de Charlemagne in New Light on Saint-Denis. Speculum 22 (4):550-561.
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  9. Han Thomas Adriaenssen (2015). Book Review: Perception and the Internal Senses. Peter of John Olivi on the Cognitive Functions of the Sensitive Soul, Written by Juhana Toivanen. [REVIEW] Vivarium 53 (1):126-128.
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  10. Adam Aduszkiewicz (1995). Od Scholastyki Do Ontologii Dwa Studia.
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  11. J. A. Aertsen (1966). The Medieval Doctrine of the Transcendentals. The Current State of Research. Bulletin de Philosophie Medievale 33:130-147.
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  12. Jan Aertsen, Kent Emery & Andreas Speer (2001). Nach der Verurteilung von 1277 Philosophie Und Theologie an der Universität von Paris Im Letzten Viertel des 13. Jahrhunderts : Studien Und Texte = After the Condemnation of 1277 : Philosophy and Theology at the University of Paris in the Last Quarter of the Thirteenth Century : Studies and Texts. [REVIEW]
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  13. Daniel Cerqueira Afonso (2015). Elementos Do Itinerário Mariológico Antoniano: A Mariologia "Evocativa" Dos Sermões de Antônio de Lisboa. Lumen Veritatis 8:34-48.
    Santo Antônio de Lisboa, Doutor da Igreja, é uma das mais influentes figuras da Escola Franciscana, seja pelo conhecimento doutrinário, seja pela visão renovada da teologia mística de São Francisco de Assis. Neste artigo analisaremos a visão antoniana sobre Maria, desde a sua maternidade divina até à maternidade espiritual que envolve toda a Igreja através dos séculos. /// St. Anthony of Lisbon, Doctor of the Church, is one of the most influential figures of the Franciscan School, both for his doctrinal (...)
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  14. Manuela Aguilera (2008). Una invitación abierta. Reflexiones en torno a una lectura Cristianos en la sociedad laica. Una lectura de los escritos espirituales de Pedro Poveda. de Mª Dolores Gómez Molleda. [REVIEW] Critica 58 (954):88-89.
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  15. Anna Akasoy & Alexander Fidora (2002). Hermannus Alemannus und die alia translatio der Nikomachischen Ethik. Bulletin de Philosophie Medievale 44:79-93.
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  16. Jason Aleksander (2011). The Problem of Theophany in Paradiso 33. Essays in Medieval Studies 27:61-78.
  17. B. Allard (1963). Additions au « Répertoire des Maîtres en Théologie de Paris au XIIIesiècle » de P. Glorieux . A propos de Guillaume d’Auvergne. Bulletin de Philosophie Medievale 5:147-147.
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  18. B. -C. Allard (1976). Note Sur le « De Immortalitate Animae » de Guillaume D’Auvergne. Bulletin de Philosophie Medievale 18:68-72.
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  19. G. -H. Allard & J. Menard (1968). Présentation D’Un Projet de Collection de Textes Médiévaux Traduits En Français. Bulletin de Philosophie Medievale 10:225-227.
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  20. Guy-H. Allard (1989). Johannis Wyclif, "Summa Insolubilium". [REVIEW] Dialogue 28 (3):510.
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  21. T. Clifford Allbutt (1901). Science and Medieval Thought. The Harveian Oration Delivered Before the Royal College of Physicians, October 18, 1900.
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  22. Elliott B. Allen (1960). ""Hervaeus Natalis: An Early" Thomist" on the Notion of Being. Mediaeval Studies 22 (1):1-14.
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  23. Prudence Allen (1991). A History of Women Philosophers, Volume II. Review of Metaphysics 44 (3):660-662.
  24. Valerie Allen (2009). The Senses in Late Medieval EnglandC. M. Woolgar. Speculum 84 (2):507-509.
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  25. Felix Alluntis (1953). The Nature of Law by Thomas E. Davitt, S. J. Franciscan Studies 13 (1):67-70.
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  26. Ian Almond (2001). Divine Needs, Divine Illusions. Medieval Philosophy & Theology 10 (2):263-282.
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  27. C. Alonso (1969). Heresy in the Later Middle Ages. Augustinianum 9 (1):183-185.
  28. Maurice Alvarado Cordero (2012). Aequalitas essendi en la obra De Docta Ignorantia de Nicolás de Cusa. Veritas: Revista de Filosofia da PUCRS 26:57-79.
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  29. Maurice Alvarado Cordero (2012). Aequalitas Essendi En la Obra De Docta Ignorantia de Nicolás de Cusa. Veritas 26:57-79.
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  30. Fabrizio Amerini (2010). Later Medieval Perspectives on Intentionality. An Introduction. Quaestio 10 (1):3-23.
    Historians of medieval philosophy have always paid attention to the topic of intentionality. This is not surprising. For medieval authors, the analysis of the metaphysics and the mechanisms of human cognition became over time one of the most important instruments for approaching a bundle of basic philosophical and theological questions, such as the nature of universals, the mind-world relation, the explanation of divine knowledge, and the like. For this and other reasons, theories of cognition have been a crucial theme for (...)
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  31. Norman and (1992). Medieval Discussions of the Eternity of the World. [REVIEW] Speculum 67 (3):654-656.
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  32. Iem Andereggen (1990). El Conocimiento de Dios En la Exposicion de Tomas de Aquino Sobre El De Divinis Nominibus de Dionisio Areopagita. Sapientia 45 (178):269-276.
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  33. Ignacio Andereggen (2004). Misterio filosÓfico y Misterio teolÓgico En Josef Pieper y En Santo Tomâs de Aquino. Sapientia 59 (216):283-288.
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  34. William James Anderson (1927). Thomism in English Thought. New Blackfriars 8 (89):480-488.
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  35. Cír Ce Schm1dt Andrade & Cfr On Derisi (1994). La Belleza Como Camino Hacia Dios (Santo Tomás de Aquino). Sapientia 191:217.
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  36. R. Andrews (1987). Petrus de Alvernia, Quaestiones Super Praedicamentis. An Edition. Cahiers de l'Institut du Moyen-Âge Grec Et Latin 55:3-84.
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  37. Robert Andrews (2015). Duns Scotus’s Theory of Cognition by Richard Cross. Journal of the History of Philosophy 53 (3):548-549.
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  38. Robert Andrews (1988). Anonymus Matritensis, Quaestiones Super Librum Praedicamentorum: An Edition. Cahiers de l'Institut du Moyen-Âge Grec Et Latin 56:117-192.
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  39. W. S. Andrews (1915). Scientia. The Monist 25:156.
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  40. Michel Andrieu (1921). Note Sur Une Ancienne Rédaction de «l'Ordo Romanus Primus». Revue des Sciences Religieuses 1 (4):385-401.
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  41. Ignacio Angelelli (1983). Die Mittelalterlichen Traktate De Modo Opponendi et Respondendi. Einleitung und Ausgabe der einschlägigen Texte, Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters, Neue Folge, Vol. 17. Journal of the History of Philosophy 21 (2):249-250.
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  42. Gabriel Anselm, Eadmer & Gerberon (1721). Sancti Anselmi Ex Beccensi Abbate, Cantuariensis Archiepiscopi, Opera Nec Non Eadmeri Monachi Cantuariensis Historia Novorum : Et Alia Opuscula. Sumptibus Montalant, Bibliopolæ Ad Ripam Pp. Augustinianorum, Prope Pontem S. Michaëlis.
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  43. G. Anthony (1982). Medieval English Romances. [REVIEW] Speculum 57 (3):660-663.
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  44. José Manuel Antuña Antuña (1996). Legitima Defensa Doctrina Teológica Desde Abelardo Hasta Duns Scoto. Pontificium Athenaeum Sanctae Crucis.
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  45. Henryk Anzulewicz (2015). Scientia Mystica Sive Theologia – Albert the Great’s Concept of Mysticism. Roczniki Filozoficzne 63 (2):37-58.
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  46. S. Thomae Aquinatis (1950). Quaestiones Disputatae. Revista Portuguesa de Filosofia 6 (4):425-426.
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  47. Aristotle (1831). Aristotelis Ethicorum Ad Nicomachum Libri X. Ad Optiorum Librorum Fidem Accurate Editi. Sumtibus Et Typis C. Tauchnitii.
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  48. Adrien Aristotle, Guillaume Turnèbe & Morel (1555). [Aristotelous Ethikon Nikomacheion Biblia Deka]. = Aristotelis de Moribus Ad Nicomachum Libri Decem. Apud Adrianum Turnebum Typographum Regium.
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  49. Guillaume Aristotle & Morel (1560). [Aristotelous Ethikon Nikomacheion Biblia Deka.] = Aristotelis de Moribus Ad Nicomachum, Libri Decem. Apud Guil. Morelium ..
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  50. Ioannes Aristotle, Jacques Theophrastus, Henri Argyropoulos, Bessarion & Lefèvre D'Etaples (1515). Contenta. Continetur Hic Aristotelis Castigatissime Recognitum Opus Metaphysicu. Venale Habetur ... Apud Henricum Stephanum ..
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