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  1. B. D. A. (1964). Socratic Humanism. [REVIEW] Review of Metaphysics 17 (4):636-636.
  2. Cassiano Abranches (1957). No Centenário de Sampaio Bruno. Revista Portuguesa de Filosofia 13 (4):410 - 412.
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  3. Vidal Abril Castelló (1980). Francisco Suárez, Padre de Los Derechos Humanos. Cuadernos Salmantinos de Filosofía 7:43-52.
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  4. Jeremy DuQuesnay Adams (1995). A World Lit Only by Fire. The Medieval Mind and the Renaissance: Portrait of an Age.William Manchester. Speculum 70 (1):173-174.
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  5. Marilyn McCord Adams (1980). The Dissolution of the Medieval Outlook. Journal of the History of Philosophy 18 (1):83-87.
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  6. Heinrich Cornelius Agrippa von Nettesheim (1974). Of the Vanitie and Uncertaintie of Artes and Sciences. California State University.
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  7. Jane Andrews Aiken (1980). Leon Battista Alberti's System of Human Proportions. Journal of the Warburg and Courtauld Institutes 43:68-96.
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  8. Fokke Akkerman, Gerda C. Huisman & Arie Johan Vanderjagt (eds.) (1993). Wessel Gansfort (1419-1489) and Northern Humanism. E.J. Brill.
    These nineteen original studies deal with Wessel Gansfort (1419-1489), the Modern Devotion and its influence, subjects and personalities of early humanism and ...
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  9. David Albertson (2014). Mathematical Theologies: Nicholas of Cusa and the Legacy of Thierry of Chartres. Oup Usa.
    This book uncovers the lost history of Christianity's encounters with Pythagorean ideas before the Renaissance. David Albertson skillfully examines ancient and medieval theologians, particularly Thierry of Chartres and Nicholas of Cusa, who successfully reconceived the Trinity and the Incarnation within the framework of Greek number theory. David Albertson challenges modern assumptions about the complex relationship between religion and science.
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  10. David Albertson (2010). A Learned Thief? - Nicholas Of Cusa And The Anonymous Fundamentum Naturae: Reassessing The Vorlage Theory. Recherches de Theologie Et Philosophie Medievales 77 (2):351-390.
    The discovery of an anonymous manuscript that parallels several chapters of Nicholas of Cusa’s De docta ignorantia raises anew the charge of plagiarism against the German cardinal. This article evaluates Hoenen’s proposal that the anonymous treatise be viewed as a model used in the composition of the Cusan work. After reviewing possible responses to the Vorlage theory, new textual evidence in support of Hoenen’s arguments is presented, but oversights and unanswered questions are also noted. Finally, a careful reading of an (...)
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  11. John Alden (1949). Fifteenth Century Printed Books at the University of IllinoisC. U. Faye. Speculum 24 (4):572-572.
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  12. Norm Allen Jr (2009). Great Minds: The Humanism of W.E.B. Du Bois. Free Inquiry 29:53-56.
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  13. Judson Allen (1977). Rhetoric in the Middle Ages: A History of Rhetorical Theory From St. Augustine to the Renaissance. [REVIEW] Speculum 52 (2):411-414.
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  14. Michael J. B. Allen (2002). Marsilio Ficino on Significatio. Midwest Studies in Philosophy 26 (1):30–43.
  15. Michael J. B. Allen (1998). Synoptic Art: Marsilio Ficino on the History of Platonic Interpretation. Leo S. Olschki.
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  16. Michael J. B. Allen (1995). Plato's Third Eye: Studies in Marsilio Ficino's Metaphysics and its Sources. Variorum.
  17. Michael J. B. Allen, Valery Rees & Martin Davies (eds.) (2002). Marsilio Ficino: His Theology, His Philosophy, His Legacy. Brill.
    This volume consists of 21 essays on Marsilio Ficino (1433-99), the Florentine scholar-philosopher-magus-priest who was the architect of Renaissance Platonism.
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  18. Prudence Allen (1991). A History of Women Philosophers, Volume II. Review of Metaphysics 44 (3):660-662.
  19. Rudolf Allers (1943). Paul Oskar Kristeller . The Philosophy of Marsilio Ficino. [REVIEW] The Thomist 6:410.
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  20. Gábor Almási (2014). Rethinking Sixteenth-Century ‘Lutheran Astronomy’. Intellectual History Review 24 (1):5-20.
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  21. Ferdinand Alquié (1972). La Philosophie du Monde Nouveau. Hachette.
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  22. Georgiōs Amoiroutzēs (2011). George Amiroutzes, the Philosopher and His Tractates. Peeters.
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  23. Claus A. Andersen (2015). Ens Rationis Ratiocinatae and Ens Rationis Ratiocinantis: Reflections on a New Book on Beings of Reason in Baroque-Age Scholasticism. Quaestio 14:315-327.
    This review-article examines Daniel Novotny’s new book on entia rationis in Baroque-Age scholasticism. Novotný’s presentation of Francisco Suárez’, Pedro Hurtado’s, Bartolomeo Mastri’s and Bonaventura Belluto’s as well as Juan Caramuel’s theories of beings of reason is discussed. Beyond Novotný’s results, it is pointed out 1) that Suárez’ theory of the causation of beings of reason is anticipated by his explanation of the relationship between formal and objective concepts, and 2) that the traditional division of distinctions of reason lies in the (...)
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  24. Flemming Gorm Andersen, Judith M. Barringer, Jeffrey M. Hurwit, Francesco Bertolini & Fabio Gasti (2006). Amodio, Mark C., Ed. New Directions in Oral Theory: Essays on Ancient and Medieval Literatures. Medieval and Renaissance Texts and Studies 287. Tempe: Arizona Center for Medieval and Renaissance Studies, 2005. X+ 341 Pp. Cloth, $40. [REVIEW] American Journal of Philology 127:153-157.
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  25. W. Andersen (2004). How Not to Take Sides: Leon Battista Alberti--Renaissance Man? Common Knowledge 10 (2):198-213.
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  26. F. Antal (1937). Some Examples of the Role of the Mænad in Florentine Art of the Later Fifteenth and Early Sixteenth Centuries. Journal of the Warburg Institute 1 (1):71-73.
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  27. Anthony Grafton and Lisa Jardine (1986). From Humanism to the Humanities: Education and the Liberal Arts In Fifteenth and Sixteenth Century Europe.
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  28. Patricia Fountoura Aranovich (2011). Di Fortuna e a Fortuna em Maquiavel. Cadernos de Ética E Filosofia Política 18:221-230.
    The text aims to examine the concept of Fortune in Machiavelli. The analysis will be carried out from the poems Di Fortuna and Dell´Occasione, the letter to Giovan Battista Soderini, the Canto VII of Hell, by Dante, and passages that make references to the concept of Fortune in The Prince. The poem Di Fortuna will be divided into eight parts in order to exam and present the Fortune’s concept.
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  29. Andrés Grau Arau (2002). El entendimiento agente en Francisco Suárez. Revista Española de Filosofía Medieval 9:185-204.
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  30. Benjamin Arbel (2000). Medieval and Renaissance Venice. [REVIEW] The Medieval Review 3.
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  31. Paul Archambault (ed.) (2012). The Kingdom Suffereth Violence: The Machiavelli / Erasmus / More Correspondence and Other Unpublished Documents. St. Augustine's Press.
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  32. Robert Archer (2003). Three Fifteenth-Century Valencian PoetsArthur Terry. Speculum 78 (1):276-277.
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  33. Giulio Carlo Argan & Nesca A. Robb (1946). The Architecture of Brunelleschi and the Origins of Perspective Theory in the Fifteenth Century. Journal of the Warburg and Courtauld Institutes 9:96-121.
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  34. Claus Arnold (2008). Die Römische Zensur der Werke Cajetans Und Contarinis (1558-1601): Grenzen der Theologischen Konfessionalisierung. Schöningh.
  35. Yoni Ascher (2000). Tommaso Malvito and Neapolitan Tomb Design of the Early Cinquecento. Journal of the Warburg and Courtauld Institutes 63:111-130.
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  36. Ashworth (1995). Suárez on the Analogy of Being: Some Historical Background. Vivarium 33 (1):50-75.
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  37. E. J. Ashworth (1982). The Structure of Mental Language: Some Problems Discussed by Early Sixteenth Century Logicians. Vivarium 20 (1):59-83.
  38. E. J. Ashworth (1979). The "Libelli Sophistarum" and the Use of Medieval Logic Texts at Oxford and Cambridge in the Early Sixteenth Century. Vivarium 17 (2):134-158.
  39. E. J. Ashworth (1977). Chimeras and Imaginary Objects: A Study in the Post-Medieval Theory of Signification. Vivarium 15 (1):57-77.
  40. E. J. Ashworth (1974). 'For Riding is Required a Horse': A Problem of Meaning and Reference in Late Fifteenth and Early Sixteenth Century Logic. Vivarium 12 (2):146-172.
  41. E. J. Ashworth (1973). The Theory of Consequence in the Late Fifteenth and Early Sixteenth Centuries. Notre Dame Journal of Formal Logic 14 (3):289-315.
  42. Pamela Askew (1969). The Angelic Consolation of St. Francis of Assisi in Post-Tridentine Italian Painting. Journal of the Warburg and Courtauld Institutes 32:280-306.
  43. Hector Avalos (2013). The Hidden Enlightenment: Humanism Among US Latinos. Essays in the Philosophy of Humanism 20 (1):3-14.
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  44. F. Bacchelli (1988). On a Letter Concerning Erasmus and Other Notes on 2 Bolognese Codices. Rinascimento 28:257-287.
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  45. Francis Bacon & Richard Whately (1857). Bacon's Essays. John W. Parker.
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  46. Sverre Bagge (1997). Medieval and Renaissance Historiography: Break or Continuity? The European Legacy 2 (8):1336-1371.
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  47. Paul Bakker (2007). Natural Philosophy and Metaphysics in Late Fifteenth-Century Paris. III: The Commentaries on Aristotle by Johannes de Caulaincourt. Bulletin de Philosophie Medievale 49:195-237.
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  48. Paul Bakker (2006). Natural Philosophy and Metaphysics in Late Fifteenth-Century Paris. II: The Commentaries on Aristotle by Johannes le Damoisiau. Bulletin de Philosophie Medievale 48:209-228.
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  49. Paul Bakker (2005). Natural Philosophy and Metaphysics in Late Fifteenth-Century Paris. I: The Commentaries on Aristotle by Johannes Hennon. Bulletin de Philosophie Medievale 47:125-155.
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  50. Paul J. J. M. Bakker & Femke J. Kok (2015). 9. Secundum Intentionem Doctoris Subtilis: The Commentaries on Porphyry’s Isagoge and Aristotle’s De Anima by Walter of Wervia. Bulletin de Philosophie Medievale 56:263-279.
    This contribution offers a detailed presentation of the commentaries on Porphyry’s Isagoge and Aristotle’s De anima by Walter of Wervia. Walter wrote his commentaries between 1445 and 1472 at the University of Paris. Both works bear witness to the influence of John Duns Scotus and Scotism on Parisian Masters of Arts.
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1 — 50 / 3971