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  1. The Basic Quidditative Metaphysics of Duns Scotus as Seen in His De Primo Principio. [REVIEW]B. W. A. - 1972 - Review of Metaphysics 25 (3):565-565.
  2. The Metaphysics of the Trinity in Some Fourteenth Century Franciscans.Marilyn Adams - 2008 - Franciscan Studies 66:101-168.
  3. Evil as Nothing.Marilyn McCord Adams - 2012 - Modern Schoolman 89 (3-4):131-145.
    Anselm inherited a Platonizing approach to philosophy from Augustine and Boethius. But he characteristically reworked what he found in their texts by questioning and disputing it into something more rigorous. In this paper, I compare and contrast Anselm’s treatment of the trope ‘evil is nothing, not a being’ withBoethius’s use of it in The Consolation of Philosophy. In the first section, I expose a fallacious argument form common to them both: paradigm Fness is identical with paradigm Gness; X participates in (...)
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  4. Some Later Medieval Theories of the Eucharist: Thomas Aquinas, Gilles of Rome, Duns Scotus, and William Ockham. [REVIEW]Marilyn McCord Adams - 2010 - 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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  5. Ockham on Final Causality: Muddying the Waters.Marilyn McCord Adams - 1998 - Franciscan Studies 56 (1):1-46.
  6. Was Ockham a Humean About Efficient Causality?Marilyn McCord Adams - 1979 - Franciscan Studies 39 (1):5-48.
  7. Medieval Philosophy as Transcendental Thought: From Philip the Chancellor (Ca. 1225) to Francisco Suarez.Jan Aertsen - 2012 - Brill.
    This book provides for the first time a complete history of the doctrine of the transcendentals and shows its importance for the understanding of philosophy in the Middle Ages.
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  8. " Transcendence" in the Middle Ages: The Ulterior and the Mutual.Jan A. Aertsen - 2006 - Recherches de Theologie Et Philosophie Medievales 73 (2):291-310.
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  9. ""Paragraph Four The Concept of" Transcendens" in the Middle Ages: What is Beyond and What is Common.Jan A. Aertsen - 2004 - In Carlos G. Steel, Gerd van Riel, Caroline Macé & Leen van Campe (eds.), Platonic Ideas and Concept Formation in Ancient and Medieval Thought. Leuven University Press. pp. 32--133.
  10. Being and One: The Doctrine of the Convertible Transcendentals in Duns Scotus.Jan A. Aertsen - 1998 - Franciscan Studies 56 (1):47-64.
  11. Ontology and Henology in Medieval Philosophy.Jan A. Aertsen - 1992 - In Egbert P. Bos & P. A. Meijer (eds.), On Proclus and His Influence in Medieval Philosophy. E.J. Brill. pp. 120--140.
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  12. Beauty in the Middle Ages: A Forgotten Transcendental?Jan A. Aertsen - 1991 - Medieval Philosophy & Theology 1:68-97.
  13. Descartes, Duns Scotus and Ockham on Omnipotence and Possibility.Lilli Alanen - 1985 - Franciscan Studies 45 (1):157-188.
  14. The Esse of Accidents According to St. Thomas.James S. Albertson - 1952 - Modern Schoolman 30 (4):265-278.
  15. Per velamina veritatis: un’indagine sul ruolo degli enunciati metaforici nel discorso filosofico di Tommaso d’Aquino. [REVIEW]Guido Alliney - 2000 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 5 (1):97-127.
    A long philosophical tradition has regarded the use of metaphorical utterances as a stylistic figuration without any cognitive aspect. Metaphors are categorial mistakes diverting the ordinary usage of concepts, and therefore are in logical opposition to standard meaning. However, a metaphor can be regarded not only as a vague linguistic enunciation, but also as a significant process of thought. In other words, metaphor is a figure of the mind, a necessary way of thinking, because the language-world relation is not bijective. (...)
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  16. L’étendue spatiale et temporelle des esprits: Descartes et le holenmérisme.Jean-Pascal Anfray - 2014 - Revue Philosophique de la France Et de l'Etranger 139 (1):23-46.
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  17. Partes extra partes. Étendue et impénétrabilité dans la correspondance entre Descartes et More.Jean-Pascal Anfray - 2014 - Les Etudes Philosophiques 108 (1):37.
    The relation between extension and impenetrability is a major issue in the Descartes-More correspondence, which implies an analysis of the concept of extension. The mereological structure partes extra partes is a crucial element here. Both philosophers hold two opposed views of this mereological structure. I try to show that these two views can be traced back to scholastic discussions on quantity’s relation to extension. This background provides a vantage point, which enables to propose a new construal of the argumentative exchange (...)
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  18. Peter Abelard on Material Constitution.Andrew Arlig - 2012 - Archiv für Geschichte der Philosophie 94 (2):119-146.
  19. Albertus Magnus on Aristotle's Metaphysics, Bk. I, Tr. 1.Benedict M. Ashley - 1996 - American Catholic Philosophical Quarterly 70 (1):137-155.
  20. On Confusing Aquinas with Kant.Robert B. Ashmore - 1976 - Modern Schoolman 53 (3):277-281.
  21. Analogical Concepts: The Fourteenth-Century Background to Cajetan.E. J. Ashworth - 1992 - Dialogue 31 (03):399-.
  22. The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed.Madeea Axinciuc - 2003 - Chôra 1:173-185.
  23. The Distinction Between Physics and Metaphysics in Maimonides's Guide of the Perplexed.Madeea Axinciuc - 2003 - Chôra 1:173-185.
  24. Nicholas of Amsterdam on Accidental Being: A Study and Edition of Two Questions From His Commentary on the Metaphysics.Paul J. J. M. Bakker - 2012 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):131-180.
  25. Nature and Motion in the Middle Ages.Steven Baldner - 1988 - New Scholasticism 62 (4):479-483.
  26. Études de Philosophie Antique Et Médiévale. Dossier Thomas d'Aquin.Elena Băltuţă - 2009 - Chôra 7:315-332.
    Im Folgenden werde ich einige der möglichen Interpretationen der thomistischen Intentionalitätstheorie darstellen. Zuerst werde ich die Mechanismen der menschlichen Erkenntnis und der Beziehung zwischen phantasmata, species sensibile und species intelligibile bei Thomas von Aquin beschreiben. Danachwerde ich die verschiedenen Interpretationen des Problems der Intentionalität bei Thomas darstellen; genauer gesagt geht es um drei reduktive Interpretationenund eine nicht-reduktive. Am Ende dieses Beitrags werde ich mich für eine dieser Interpretationen entscheiden und meine Gründe dafür angeben.
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  27. The Metaphysics of St. Thomas Aquinas.J. D. Bastable - 1958 - Philosophical Studies 8:233-235.
  28. Classical Philosophy Colloquium: «Aristotle’s Metaphysics».Oliver Baum - 2000 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 5:234-236.
  29. Études de Philosophie Antique et Médiévale. Dossier Thomas d'Aquin. [REVIEW]Alexander Baumgarten - 2009 - Chôra 7:283-298.
    Dans le plan de la première partie de la Somme Théologique de Thomas d’Aquin, les questions 12 et 13, dédiées aux noms divins, occupent une place privilégiée et confèrent une perspective inédite au discours théologique grâce à leur double fonction. D’une part, leur fonction est normale dans l’ordre du discours : après avoir établi les principaux attributs de Dieu, dont on a justement affirmé dans la 2e question qu’il est, les deux questions fixent les limites dans lesquelles il peut être (...)
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  30. A Truth-Functional Non-Modal Interpretation of Ockham's Theory of Consequences.John Beierle - 1984 - Franciscan Studies 44 (1):71-80.
  31. La connaissance intellectuelle du singulier matériel chez Duns Scot: Chapitre II Métaphysique et Expérience.Camille Bérubé - 1953 - Franciscan Studies 13 (4):27-58.
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  32. Models of the Mind: Mataphysical Presuppositions of the Averroist and Thomistic Accounts of Intellection.Deborah Black - 2004 - Documenti E Studi Sulla Tradizione Filosofica Medievale 15:319-352.
    La prima parte dello studio verte sulla critica avanzata da Tommaso contro la dottrina averroista dell'unità dell'intelletto, e nello specifico contro l'idea che l'intelletto materiale funzioni come soggetto degli intelligibili, cioè come «colui che conosce» i pensieri intelligibili. Tale critica è presente sia nel De unitate sia nella Sententia libri De anima. La seconda parte dello studio verte sul pensiero di Averroè relativo all'intellezione, e su diverse posizioni tenute dal filosofo in relazione all'intelletto materiale . L'esame critico del tema dell'intelletto (...)
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  33. Some Reflections on the Medieval Idea of Perfection.Morton W. Bloomfield - 1957 - Franciscan Studies 17 (2-3):213-237.
  34. Does Ockham Know of Material Implication?Philotheus Boehner - 1951 - Franciscan Studies 11 (3-4):203-230.
  35. Ockham's Theory of Signification.Philotheus Boehner - 1946 - Franciscan Studies 6 (2):143-170.
  36. Scotus' Teachings According to Ockham: I. On the Univocity of Being.Philotheus Boehner - 1946 - Franciscan Studies 6 (1):100-107.
  37. Semantik und Ontologie, Drei Studien zu Aristoteles.Filotheia Bogoiu - 2015 - Chôra 13:295-298.
  38. Introduction to the Principle of Individuation in the Early Middle Ages.Ivan Boh - 1988 - New Scholasticism 62 (2):243-245.
  39. Saint Augustine, His Philosophy.Joseph P. Boland - 1931 - Modern Schoolman 9 (1):17-17.
  40. The Metaphysical Thought of Thomas Aquinas.John Boler - 2004 - International Studies in Philosophy 36 (1):365-366.
  41. Accidents in Ockham's Ontological Project.John Boler - 1994 - Franciscan Studies 54 (1):79-97.
  42. Introduction to the Problem of Individuation in the Early Middle Ages.John Boler - 1988 - International Studies in Philosophy 20 (1):81-82.
  43. Bonaventure Commentary on the Sentences [of Peter Lombard]: Prologue.Saint Bonaventure & Oleg Bychkov - 2008 - Franciscan Studies 66 (1):75-83.
  44. Essays in Thomism," Ed. Robert E. Brennan, O.P".C. L. Bonnet - 1944 - Modern Schoolman 21 (3):186-187.
  45. Note on the Thomistic Interpretation of Complex Individual Bodies.Christian L. Bonnet - 1944 - Modern Schoolman 21 (2):101-107.
  46. Preface.E. P. Bos - 2013 - Vivarium 51 (1-4):1-1.
  47. A Scotistic Discussion of “Deus Est” as a Propositio Per Se Nota.E. P. Bos - 1995 - Vivarium 33 (2):197-234.
  48. A Scotistic Discussion of «Deus Est» as a Propositio Per Se Nota – Edition with an Introduction.E. P. Bos - 1995 - Vivarium 33 (2):197-234.
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  49. What Revision of Realism Could Meet Ockham's Critique?Richard Bosley - 1985 - Franciscan Studies 45 (1):111-117.
  50. Bonaventure, commentateur de l'Apocalypse Pour une nouvelle attribution de Vox Domini.Alain Boureau - 2012 - Franciscan Studies 70 (1):139-181.
    Je propose ici une hypothèse radicale, mais fragile: le commentaire sur l’Apocalypse désigné par son incipit Vox Domini, qui a été édité1 dans les Opera omnia de Thomas d’Aquin, avant d’être rejeté du corpus authentique, serait l’œuvre de Bonaventure. Je ne peux présenter aucune preuve absolue, mais un ensemble de probabilités ou de convergences. L’enjeu est de taille pour trois raisons: cette œuvre longue (environ 200.000 mots) a forcément occupé longuement Bonaventure et l’histoire de sa carrière doit être revue. Ensuite, (...)
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1 — 50 / 453