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  1. El conocimiento teológico natural y la teoría del maestro interior en Tomás de Aquino.Javier Eduardo Perna - manuscript
    En la teoría epistémica de Tomás de Aquino la lumen rationis desempeña la función de causa última del inventario completo del conocimiento humano natural. La tesis de acuerdo a la cual esa luz es puesta en nosotros por Dios justifica, de acuerdo al autor, la aserción de que la divinidad es el único y auténtico maestro interior del hombre. Ahora bien, en la visión beatífica la lumen naturale es perfeccionada por una luz sobrenatural, y la unión cognitiva con lo conocido (...)
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  2. El Teólogo y el búho. La teología aenigmatica de Tomás de Aquino.Javier Eduardo Perna - manuscript
    A lo largo de la obra de Tomás de Aquino es posible encontrar cierta tensión textual en torno a la posibilidad de conocer de manera natural la esencia divina. Por un lado el teólogo parece afirmar que, precisamente, no podemos conocer acerca de Dios qué es, sino solo qué no es. Pero, por otra parte, existe evidencia textual de que habría sostenido la posibilidad de un conocimiento quiditativo imperfecto. En tanto y en cuanto el matiz más positivo suele aparecer con (...)
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  3. Higher Reason and Lower Reason.John S. Uebersax - manuscript
    The word 'reason' as used today is used ambiguous in its meaning. It may denote either of two mental faculties: a lower reason associated with discursive, linear thinking, and a higher reason associated with direct apprehension of first principles of mathematics and logic, and possibly also of moral and religious truths. These two faculties may be provisionally named Reason (higher reason) and rationality (lower reason). Common language and personal experience supply evidence of these being distinct faculties. So does classical philosophical (...)
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  4. De mystica circulorum.Andrea Fiamma - forthcoming - In D. Bertini & G.Salmieri & P. Trianni, <La Trinità>, Edizioni Nuova cultura, Roma 2014.
    Il contributo si concentra sull'aenigma del gioco della palla, presentato da Cusano come un'esperienza mistica che si sviluppa nell'arco dell'esistenza vissuta. Nel De ludo globi, difatti, il moto dell'anima verso la conoscenza di Dio è paragonato al movimento della palla, che nel gioco viene lanciata da mano umana verso il centro del cerchio. Ugualmente nell'uomo l'intelligenza si muove tanto più la palla-anima diviene rotonda, ossia, tanto più viene levigata e così purificata dalle sue imperfezioni: in tal modo essa può correre (...)
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  5. God and Mind in Augustine's Confessions.WIlliam E. Mann Gareth B. Matthews (ed.) - forthcoming - Oxford University Press.
  6. «Intelligere Formaliter Solum Connotat Aliquid Ut Apparens». Peter Auriol on the Nature of the Cognitive Act.Giacomo Fornasieri - 2021 - Rivista di Storia Della Filosofia 1 (1):24-49.
    Although Auriol’s philosophical psychology has received increasing attention among contemporary scholars in medieval philosophy, his use of connotation has gone largely unnoticed. The aim of this paper is to delve into Auriol’s definition of cognition as a connotation. In his view, cognizing is nothing more than making things appear to the mind. Each concept is the extra-mental particular plus its property of being cognized by or appearing to the mind. It is nothing other than a real individual co-signifying or connoting (...)
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  7. After Survivalism and Corruptionism: Separated Souls as Incomplete Persons.Daniel D. De Haan & Brandon Dahm - 2020 - Quaestiones Disputatae 10 (2):161-176.
    Thomas Aquinas consistently defended the thesis that the separated rational soul that results from a human person’s death is not a person. Nevertheless, what has emerged in recent decades is a sophisticated disputed question between “survivalists” and “corruptionists” concerning the personhood of the separated soul that has left us with intractable disagreements wherein neither side seems able to convince the other. In our contribution to this disputed question, we present a digest of an unconsidered middle way: the separated soul is (...)
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  8. Self-Knowledge and a Refutation of the Immateriality of Human Nature: On an Epistemological Argument Reported by Razi.Pirooz Fatoorchi - 2020 - International Philosophical Quarterly 60 (2):189-199.
    The paper deals with an argument reported by Razi (d. 1210) that was used to attempt to refute the immateriality of human nature. This argument is based on an epistemic asymmetry between our self-knowledge and our knowledge of immaterial things. After some preliminary remarks, the paper analyzes the structure of the argument in four steps. From a methodological point of view, the argument is similar to a family of epistemological arguments (notably, the Cartesian argument from doubt) and is vulnerable to (...)
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  9. Eternity and Print.Bennett Gilbert - 2020 - Contributions to the History of Concepts 15 (1):1-21.
    The methods of intellectual history have not yet been applied to studying the invention of technology for printing texts and images ca. 1375–ca. 1450. One of the several conceptual developments in this period reflecting the possibility of mechanical replication is a view of the relationship of eternity to durational time based on Gregory of Nyssa’s philosophy of time and William of Ockham’s. The article considers how changes in these ideas helped enable the conceptual possibilities of the dissemination of ideas. It (...)
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  10. The Visual Process: Immediate or Successive? Approaches to the Extramission Postulate in 13th Century Theories of Vision.Lukas Licka - 2020 - In Elena Baltuta (ed.), Medieval Perceptual Puzzles: Theories of Sense Perception in the 13th and 14th Centuries. Leiden: Brill. pp. 73-110.
    Is vision merely a state of the beholder’s sensory organ which can be explained as an immediate effect caused by external sensible objects? Or is it rather a successive process in which the observer actively scanning the surrounding environment plays a major part? These two general attitudes towards visual perception were both developed already by ancient thinkers. The former is embraced by natural philosophers (e.g., atomists and Aristotelians) and is often labelled “intromissionist”, based on their assumption that vision is an (...)
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  11. Estimative Power as a Social Sense.Juhana Toivanen - 2020 - In Jakob Fink & Seyed N. Mousavian (eds.), The Internal Senses in the Aristotelian Tradition: A Selection of Essays. Cham: pp. 115-136.
    The estimative power has been widely discussed in modern scholarly literature. This chapter complements the existing picture by analysing medieval Latin views concerning its role as the explanans of the social behaviour of humans and other animals. Although medieval authors rarely focus on this function, the chapter shows that the estimative power plays an important explanatory role both in philosophical psychology and political philosophy.
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  12. Perceiving As: Non-Conceptual Forms of Perception in Medieval Philosophy.Juhana Toivanen - 2020 - In Elena Baltuta (ed.), Medieval Perceptual Puzzles: Theories of Sense Perception in 13th and 14th Centuries. Leiden, Netherlands: pp. 10–37.
    The aim of this chapter is to take a closer look at medieval discussions concerning the phenomenon of ‘perceiving as,’ and the psychological mechanisms that lie behind it. In contemporary philosophical literature this notion is usually used to refer to conceptual aspects of perception. For instance, when I perceive a black birdlike shape as a crow, I may be said to perceive the particular sensible thing x as an instance of a universal crowness φ, that is, as belonging to a (...)
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  13. Nicola Cusano da Colonia a Roma (1425-1450). Università, politica e umanesimo nel giovane Cusano.Andrea Fiamma - 2019 - Münster, Germania: Aschendorff Verlag.
    Il volume ripercorre lo sviluppo del pensiero del giovane Nicola Cusano dalla frequentazione del maestro albertista Eimerico da Campo presso l’Università di Colonia (1425) e dal confronto con le posizioni filosofiche dei domenicani dello Studium coloniense, fino agli anni della maturità a Roma (1450). Il saggio illustra il contesto storico-culturale della genesi del De docta ignorantia, testo che suggella la presa di distanza di Cusano dal proprio passato universitario ma anche, al contempo, la sua insoddisfazione nei confronti dell’umanesimo diffuso in (...)
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  14. Can We Reflexively Access the Contents of Our Own Perceptions? Ockham on the Reflexive Cognition of the Contents of Intuitions.Lydia Deni Gamboa - 2019 - British Journal for the History of Philosophy 27 (5):921-940.
    ABSTRACTIn the recent secondary literature on Ockham’s philosophy of mind, it has been debated whether Ockham proposed an externalist or an internalist view of the intentional contents of intuitive...
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  15. What is in the Mirror? The Metaphysics of Mirror Images in Albert the Great and Peter Auriol.Lukas Licka - 2019 - In Brian Glenney & José Silva (eds.), The Senses and the History of Philosophy. London: Routledge. pp. 131-148.
  16. Pohled šlehající z očí: františkáni 13. století a Augustinova autorita v otázce extramisní teorie vidění.Lukas Licka - 2019 - In Petr Hlaváček (ed.), Proměny františkánské tradice: Od teologie a filosofie ke kultuře a umění. Praha: FF UK – Filosofia. pp. 68–92.
    [Sight Darting Forth from the Eyes: 13th-Century Franciscans and Augustine’s Authority in the Issue of Extramissionist Theory of Vision] One of the positions sometimes ascribed to Augustine is the so-called extramissionist conception of vision, i.e. the assumption that the sight is effectuated by something being sent out from the eyes, as opposed to more intuitive receptionist understanding of sight. The paper investigates the attitudes of eleven 13th-century Franciscan thinkers (from Alexander of Hales and John of La Rochelle in 1230s to (...)
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  17. Singular Intellection in Medieval Commentaries on Aristotle’s De Anima.Ana María Mora-Márquez - 2019 - Vivarium 57 (3-4):293-316.
    Discussions about singular cognition, and its linguistic counterpart, are by no means exclusive to contemporary philosophy. In fact, a strikingly similar discussion, to which several medieval texts bear witness, took place in the late Middle Ages. The aim of this article is to partly reconstruct this medieval discussion, as it took place in Parisian question-commentaries on Aristotle’s De anima, so as to show the progression from the rejection of singular intellection in Siger of Brabant to the descriptivist positions of John (...)
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  18. Perceptual Errors in Late Medieval Philosophy.Juhana Toivanen & José Filipe Silva - 2019 - In Brian Glenney & José Filipe Silva (eds.), The Senses and the History of Philosophy. New York, NY, USA: pp. 106-130.
    Perception of the external world is an essential part of the animal (including human) life, both as a source of knowledge and as a way to survive. Medieval authors accepted this view, and despite general concerns about the reliability of the senses in the acquisition of certain and objective knowledge, they thought that for the most part our perceptual system gets things right when it comes to the perceptual features of things—but not always. Our article focuses on thirteenth- and fourteenth-century (...)
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  19. Embodied Vs. Non-Embodied Modes of Knowing in Aquinas.Therese Scarpelli Cory - 2018 - Faith and Philosophy 35 (4):417-446.
    What does it mean to be an embodied thinker of abstract concepts? Does embodiment shape the character and quality of our understanding of universals such as “dog” and “beauty,” and would a non-embodied mind understand such concepts differently? I examine these questions through the lens of Thomas Aquinas’s remarks on the differences between embodied intellects and non-embodied intellects. In Aquinas, I argue, the difference between embodied and non-embodied intellection of extramental realities is rooted in the fact that embodied and non-embodied (...)
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  20. The Interaction of Noetic and Psychosomatic Operations in a Thomist Hylomorphic Anthropology.Daniel De Haan - 2018 - Scientia et Fides 6 (2):55-83.
    This article, the second of a two-part essay, outlines a solution to certain tensions in Thomist philosophical anthropology concerning the interaction of the human person’s immaterial intellectual or noetic operations with the psychosomatic sensory operations that are constituted from the formal organization of the nervous system. Continuing with where the first part left off, I argue that Thomists should not be tempted by strong emergentist accounts of mental operations that act directly on the brain, but should maintain, with Aquinas, that (...)
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  21. Preface: Remembering Consciousness.Martin Klein & Oliver Istvan Toth - 2018 - Society and Politics 12 (2):05-07.
    This issue is dedicated to consciousness in medieval and early modern philosophy of mind. It aims to shed new light on the continuities and innovations during the transition from medieval to early modern philosophy of mind. The four papers, by Sonja Schierbaum, Daniel Schmal, Oliver Istvan Toth, and Philipp N. Müller, focus on consciousness and, more specifically, on one of its less frequently considered aspects: memory.
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  22. Intencionalita a pojem poznání ve středověké filosofii.Lukáš Lička - 2018 - Studia Neoaristotelica 15 (4):63-125.
    The paper investigates relations between the notions of intentionality and cognition in medieval philosophy. (The investigation is restricted to Latin works written between ca. 1240–1320, mainly those by Albert the Great, Thomas Aquinas, Giles of Rome, John Duns Scotus, and Peter Auriol.) It is argued that two different conceptions of intentionality (or esse intentionale) were endorsed by medieval philosophers. In the first conception (called “Aristotelian” here) “to be intentional” is a physical property of the form insofar as abstracted from the (...)
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  23. Recension de Jeffrey Brower, Aquinas's Ontology of the material world. [REVIEW]Alejandro Pérez - 2018 - Revue Philosophique De Louvain 116 (2):229-230.
  24. Ockham on Awareness of One’s Acts: A Way Out of the Circle.Sonja Schierbaum - 2018 - Society and Politics 12 (2):08-27.
    In this paper, I proceed from the assumption that Ockham’s account of self-awareness can be correctly described as a kind of higher-order approach, because just like modern higher-order theorists, Ockham accounts for a mental act being conscious in terms of a higher-order act that takes the act as its object. I aim to defend Ockham’s approach against the objection that it fails to provide an explanation of how self-awareness comes about because any such explanation would be circular. Part of the (...)
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  25. Intellectual Memory and Consciousness in Descartes’s Philosophy of Mind.Dániel Schmal - 2018 - Society and Politics 12 (2):28-49.
    Although Descartes’s ideas regarding consciousness and memory have been studied extensively, few attempts have been made to address their systemic relations. In order to redress this deficiency, I argue in favor of three interrelated theses. The first is that intellectual memory has a crucial role to play in Descartes’s concept of consciousness, especially when it comes to explaining higher forms of consciousness. Second, the connection between memory and consciousness has been obscured by the fact that intellectual memory, taken as a (...)
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  26. Intellect and Intellectual Cognition According to James of Viterbo.Jean-Luc Solere - 2018 - In A Companion to James of Viterbo. Leiden, Netherlands: pp. 218-248.
    Due to his innatist theory, James of Viterbo brings original answers to a number of late-thirteenth century questions concerning cognition. While he maintains a certain distinction between the soul and its faculties, and among these faculties, he rejects the Aristotelian distinction between agent and patient intellects. Thanks to its predispositions to knowing, the mind is able to be an agent for itself. Correlatively, James rejects the usual conception of abstraction. Neither does the intellect act on the phantasms, nor the phantasms (...)
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  27. James of Viterbo's Innatist Theory of Cognition.Jean-Luc Solere - 2018 - In A Companion to James of Viterbo. Leiden, Netherlands: pp. 168-217.
    James of Viterbio is one of the rare medieval authors to sustain a thoroughly innatist philosophy. He borrows from Simplicius the notion of idoneitas (aptitude, predisposition) so as to ground a cognition theory in which external things are not the efficient and formal causes of mental acts. A predisposition has the characteristic of being halfway between potentiality and actuality. Therefore, the subject that has predispositions does not need to be acted upon by another thing to actualize them. External things only (...)
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  28. Thomas of Sutton on Intellectual Habitus.Jean-Luc Solere - 2018 - In The Ontology, Psychology and Axiology of Habits (Habitus) in Medieval Philosophy. pp. 205-227.
    According to the Dominican Thomas of Sutton (ca. 1250–1315), the reception of intelligible species in the potential intellect is in every point similar to the actualization of forms in matter, which means that the potential intellect remains completely passive through the whole process of concept acquisition. However, Sutton adds that when the intelligible species are stored in the memory and aggregate in logically organized clusters, thus becoming intellectual habitus, they have a way of being that is not found in material (...)
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  29. Cognitive Dispositions in the Psychology of Peter John Olivi.Juhana Toivanen - 2018 - In N. Faucher & M. Roques (eds.), The Ontology, Psychology and Axiology of Habits (Habitus) in Medieval Philosophy. Cham, Switzerland: Springer. pp. 185-204.
    This chapter discusses Peter John Olivi’s conception of the role of dispositions in sensory cognition from metaphysical and psychological perspectives. It shows that Olivi makes a distinction between two general types of disposition. Some of them account for the ease, or difficulty, with which different persons use their cognitive powers, while others explain why people react differently to things that they perceive or think. This distinction is then applied to Olivi’s analysis of three different psychological operations, where the notion of (...)
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  30. Perceptual Experience: Assembling a Medieval Puzzle.Juhana Toivanen - 2018 - In Margaret Cameron (ed.), Philosophy of Mind in the Early and High Middle Ages: The History of the Philosophy of Mind, Volume 2. London, UK: pp. 134-156.
  31. Entre la raison et la perception: La psychologie animale médiévale et la relation entre les humains et les animaux.Juhana Toivanen - 2018 - In M. Cutino, I. Iribarren & F. Vinel (eds.), La Restauration de la création: Quelle place pour les animaux? Leiden, Netherlands: pp. 275-297.
  32. Marking the Boundaries: Animals in Medieval Latin Philosophy.Juhana Toivanen - 2018 - In Peter Adamson & Fey Edwards (eds.), Animals: A History. Oxford, UK: pp. 121-150.
    The medieval reception of Aristotle’s theory of animals was rich and multifaceted and included reflection on his psychological theories but also, for instance, his claim that humans are “political animals.” A particular problem for the medievals was demarcating animals, that is, specifying the dividing line between animal and human. This is especially the case given the sophisticated capacities they ascribe to animals, while still retaining a hard and fast distinction between humans as rational and animals as irrational. Authors discussed in (...)
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  33. “Many Know Much but Do Not Know Themselves”: Self-Knowledge, Humility, and Perfection in the Medieval Affective Contemplative Tradition.Christina Van Dyke - 2018 - Proceedings of the Society for Medieval Logic and Metaphysics 14 (Consciousness and Self-Knowledge):89-106.
    Today, philosophers interested in self-knowledge usually look to the scholastic tradition, where the topic is addressed in a systematic and familiar way. Contemporary conceptions of what medieval figures thought about self-knowledge thus skew toward the epistemological. In so doing, however, they often fail to capture the crucial ethical and theological importance that self-knowledge possesses throughout the Middle Ages. -/- Human beings are not transparent to themselves: in particular, knowing oneself in the way needed for moral progress requires hard and rigorous (...)
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  34. Attention, Perceptual Content, and Mirrors: Two Medieval Models of Active Perception in Peter Olivi and Peter Auriol.Lukáš Lička - 2017 - Perception in Scholastics and Their Interlocutors.
    In the paper I argue that medieval philosophers proposed several notions of the senses’ activity in perception. I illustrate the point using the example of two Franciscan thinkers – Peter Olivi (ca. 1248–1298) and Peter Auriol (ca. 1280–1322). Olivi’s notion of active perception assumes that every perceptual act demands a prior focusing of the mind’s attention. Furthermore, Olivi is partially inspired by the extramissionist theories of vision and reinterprets the notion of a visual ray postulated by them as a useful (...)
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  35. Augustine’s Use of the KK-Thesis in The City of God, Book 11.Joshua Andersson - 2016 - European Journal for Philosophy of Religion 8 (2):151-168.
    It seems odd that in such a densely theological text that Augustine would bring up something like the KK-thesis, which is so epistemological. Yet, as one progresses through the book it does begin to make sense. In this paper, I aim to try to come to some understanding of how and why Augustine uses something like the KK-thesis in Book 11 of The City of God. The paper will progress in the following way: First, I discuss Jaakko Hintikka's work on (...)
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  36. Duns Scotus’s Theory of Cognition_ _, Written by Richard Cross.Therese Scarpelli Cory - 2016 - Vivarium 54 (1):117-121.
  37. Review of Jari Kaukua and Tomas Ekenberg (Eds.), Subjectivity and Selfhood in Medieval and Early Modern Philosophy. [REVIEW]Eric W. Hagedorn - 2016 - Notre Dame Philosophical Reviews 2016.
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  38. Perception and Objective Being: Peter Auriol on Perceptual Acts and Their Objects.Lukáš Lička - 2016 - American Catholic Philosophical Quarterly 90 (1):49-76.
    This article discusses the theory of perception of Peter Auriol. Arguing for the active nature of the senses in perception, Auriol applies the Scotistic doctrine of objective being to the theory of perception. Nevertheless, he still accepts some parts of the theory of species. The paper introduces Auriol's view on the mechanism of perception and his account of illusions. I argue for a direct realist reading of Auriol's theory of perception and propose that his position becomes clearer if we use (...)
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  39. Some Later Medieval Responses to the Paradox of Learning.Martin Pickavé - 2016 - In Thomas Jeschke & Andreas Speer (eds.), Schüler Und Meister. Berlin: De Gruyter. pp. 21-44.
  40. Cognition.Giorgio Pini - 2016 - In Charles F. Briggs & Peter Eardley (eds.), A Companion to Giles of Rome. Leiden: Brill. pp. 150-172.
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  41. Self-Knowledge, Abnegation, and Ful Llment in Medieval Mysticism.Christina Van Dyke - 2016 - In Ursula Renz (ed.), Self-Knowledge. Oxford University Press. pp. 131-145.
    Self-knowledge is a persistent—and paradoxical—theme in medieval mysticism, which portrays our ultimate goal as union with the divine. Union with God is often taken to involve a cognitive and/or volitional merging that requires the loss of a sense of self as distinct from the divine. Yet affective mysticism—which emphasizes the passion of the incarnate Christ and portrays physical and emotional mystical experiences as inherently valuable—was in fact the dominant tradition in the later Middle Ages. An examination of both the affective (...)
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  42. Henry of Ghent’s Argument for Divine Illumination Reconsidered.Patrick J. Connolly - 2015 - American Catholic Philosophical Quarterly 89 (1):47-68.
    In this paper I offer a new approach to Henry of Ghent's argument for divine illumination. Normally, Henry is criticized for adhering to a theory of divine illumination and failing to accept rediscovered Aristotelian approaches to cognition and epistemology. I argue that these critiques are mistaken. On my view, Henry was a proponent of Aristotelianism. But Henry discovered a tension between Aristotle's views on teleology and the nature of knowledge, on the one hand, and various components of the Christian worldview, (...)
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  43. Uncertain Knowledge. Scepticism, Relativism, and Doubt in the Middle Ages.Andrei Marinca - 2015 - Chôra 13:308-309.
  44. Memory as an Internal Sense: Avicenna and the Reception of His Psychology by Thomas Aquinas.Jörn Müller - 2015 - Quaestio 15:497-506.
    Avicenna develops a highly original account of memory as one of the five internal senses. In this paper, I briefly reconstruct this conception and evaluate its influence on the faculty psychology which emerged in the Latin West from the 12th century onwards. Particular attention is paid to Thomas Aquinas’s harsh criticism of Avicenna’s denial of intellectual memory, which touches on several epistemological, anthropological and theological issues.
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  45. The Goodness and Evil of Objects and Ends.Thomas M. Osborne Jr - 2015 - In M. V. Dougherty (ed.), Aquinas’s Disputed Questions on Evil, A Critical Guide. Cambridge: Cambridge University Press. pp. 126-45.
    Thomas claims that a human act is specified both by the object and the end, and that the exterior act is the interior act’s object. These claims are best understood in light of the De Malo’s explicit mature teaching that the exterior act can be essentially good or bad, and that it is both the proximate end and the object of the interior act. Since the interior act wills the end, it wills the apprehended exterior act as the formality under (...)
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  46. Faculties in Medieval Philosophy.Dominik Perler - 2015 - In The Faculties: A History. Oxford University Press. pp. 97-139.
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  47. Scotus on Objective Being.Giorgio Pini - 2015 - Documenti E Studi Sulla Tradizione Filosofica Medievale 26:81-103.
    Scotus’s views on objective being — i.e. the special way objects of thought are supposed to be in the mind — have been recently interpreted in different ways. In this paper, I argue that Scotus’s apparently contradictory statements on objective being can be made sense only if they are read against the background of his theory of essence. Specifically, I claim that a key point of Scotus’s position is that objects of thoughts are in the mind but have mind-independent identity (...)
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  48. Two Models of Thinking: Thomas Aquinas and Duns Scotus on Occurrent Thoughts.Giorgio Pini - 2015 - In Gyula Klima (ed.), Intentionality, Cognition, and Mental Representation in Medieval Philosophy. New York, USA: Fordham University Press. pp. 81-103.
    Even though Scotus did not develop his account in direct opposition to Aquinas, a contrast between these two thinkers helps us to focus on some distinctive features of their respective approaches and on some characteristic moves they made to answer the question, “What is it to think?” Scotus agreed with Aquinas that, barring divine intervention, an intelligible species must be received in the intellect prior to the production of an occurrent thought about a thing’s essence. Unlike Aquinas, however, Scotus argued (...)
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  49. Sine Qua Non Causality and the Context of Durand’s Early Theory of Cognition.Jean-Luc Solere - 2015 - In A. Speer, F. Retucci, Th Jeschke & G. Guldentops (eds.), Durand of Saint-Pourçain and his Sentences commentary. Historical, Philosophical and Theological Issues. Leuven, Belgium: pp. 185-227.
  50. The Notion of Intellect in Duns Scotus’ De Spiritualitate Et Immortalitate Animae Humanae: An Aristotelian Approach.Athanasia Theodoropoulou - 2015 - In Burçin Ercan (ed.), Interactions in the History of Philosophy II. Delta Publishing House. pp. 39-46.
    This paper offers an interpretative presentation of Duns Scotus’ notion of intellect, as it is delineated in his treatise entitled De Spiritualitate et Immortalitate Animae Humanae. Duns Scotus’ theory is gradually formed through his critical examination of the Aristotelian views which are presented in De Anima and Metaphysics.Duns Scotus accepts the Aristotelian definition of the soul, according to which the soul knows and thinks through its intellective power, and he claims that the intellective soul is the proper form of man. (...)
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