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  1. Thomas Wylton: On the Intellectual Soul. - 2010 - OUP/British Academy.
    Thomas Wylton's Quaestio de anima intellectiva is one of the most significant medieval treatments of the intellectual soul. This edition of the Latin text is accompanied by an en face English translation by Gail Trimble. The detailed introduction guides the reader through the intricacies of the transmission of the text as well as its philosophical contents. -/- Wylton's Quaestio presents a strong and controversial defence of Averroes' interpretation of Aristotelian psychology. In his comparison of Averroes' view with the Catholic doctrine (...)
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  2. Ockham on the Soul.Marilyn McCord Adams - 2001 - Proceedings of the American Catholic Philosophical Association 75:43-77.
    In this paper, I argue that Ockham’s seemingly pessimistic epistemological assessments of what we can know about the human soul and its relation to the body reflect a sound appreciation of what is involved in the theoretical development of philosophy and natural science. In order to make my argument, I first undermine the idea that demonstration was a norm that scholastic disputation regularly expected to achieve; and second, I examine Ockham’s treatment of three major topics in psychology (thus illustrating how (...)
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  3. Ockham on Identity and Distinction.Marilyn McCord Adams - 1976 - Franciscan Studies 36 (1):5-74.
  4. Memory and Intuition: A Focal Debate in Fourteenth Century Cognitive Psychology.Marilyn McCord Adams & O. F. M. Wolter - 1993 - Franciscan Studies 53 (1):175-192.
  5. Two Early Arabic Doxographies on the Soul.Peter Adamson - 2000 - Modern Schoolman 77 (2):105-125.
  6. Peter John Olivi on Perceptual Representation.Han Thomas Adriaenssen - 2011 - Vivarium 49 (4):324-352.
    Abstract This paper studies Olivi's account of perceptual representation. It addresses two main questions: (1) how do perceptual representations originate? and (2) how do they represent their objects? Regarding (1), it is well known that Olivi emphasizes the activity of the soul in the production of perceptual representations. Yet it is sometimes argued that he overstresses the activity of the soul in a way that yields a philosophically problematic result. I argue that Olivi was well aware of the problem that (...)
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  7. ""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.
  8. Suárez on Forms, Universals and Understanding.Erik Åkerlund - 2009 - Studia Neoaristotelica 6 (2):159-182.
    Suarezii de formis, universalibus, notitia intellectiva sententiaSententia Suarezii circa quaestionem famosam de statu universalium variissimis modis ab diversis interpretibus exponi solet. In disertatio quidem proposita res paulo aliter pertractatur, a Suarezii metaphysica doctrina de formis substantialibus et de cognitione intellectiva ac sctientia exeundo. Quae Suarezii doctrinae diligenti analysi subiciuntur earumque conexio consideratur. Respectu quaestione supradicta, scil. quaenam fuit vera Suarezii de statu universalium sententia, arguitur, Suarezium nominalismum moderatum professum esse, quae conclusio suadetur ex doctrinis suis de formis substantialibus et de (...)
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  9. St. Augustine's Doctrine on Illumination.Rudolph Allers - 1952 - Franciscan Studies 12 (1):27-46.
  10. William of Ockham and Mental Synonymy. The Case of Nugation.Fabrizio Amerini - 2009 - Franciscan Studies 67 (1):375-403.
    In lieu of an abstract, here is a brief excerpt of the content:I. William of Ockham and Mental SynonymyIn recent years an important point of discussion among the scholars of William of Ockham has been the possibility of accounting for a reductionist interpretation of Ockham's mental language. Especially, the debate focused on the legitimacy of eliminating connotative simple terms from mental language by reducing them to their nominal definition. The distinction between absolute and connotative terms plays an important role in (...)
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  11. Did Ockham Use His Razor?Roger Ariew - 1977 - Franciscan Studies 37 (1):5-17.
  12. The Mind of the Middle Ages: An Historical Survey.Frederick B. Artz - 1980 - University of Chicago Press.
    "This is the third edition of a near standard survey of the intellectual life of the age of faith. Artz on the arts, as on philosophy, politics and other aspects of culture, makes lively and informative reading."—_The Washington Post_.
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  13. A Discerning Smell: Olfaction Among the Senses in St. Bonaventure's Long Life of St. Francis.Ann W. Astell - 2009 - Franciscan Studies 67 (1):91-131.
    In lieu of an abstract, here is a brief excerpt of the content:The fifth chapter of Saint Bonaventure's Long Life of Saint Francis, the Legenda maior , is a veritable blazon of the body of Francis and its senses, physical and spiritual. The first chapter in the so-called "Inner Life" – the sequence of eight chapters on the virtues of St. Francis – Chapter Five is notable for its insistent focus on sensory experience, due both to Francis's physical mortifications and (...)
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  14. Existential Import in Anselm's Ontological Argument.Allan Bäck - 1981 - Franciscan Studies 41 (1):97-109.
  15. Aquinas on Intellectual Cognition: The Case of Intelligible Species.Elena Baltuta - 2013 - Philosophia 41 (3):589-602.
    The paper argues in favour of a direct realist reading of Aquinas’s theory of intelligible species, in opposition to the recent representationalist challenges. In order to secure the direct realist reading, the paper follows three steps: a short description of Aquinas’s process of cognition, a survey of the direct realist arguments and the analysis of the representationalist interpretation. The final step consists of investigating the representationalist reading as it is suggested by two scholars, Claude Panaccio in Aquinas on Intellectual Representation (...)
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  16. 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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  17. Remarks on Thomas Aquinas’s Philosophy of Mind: Intentionality.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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  18. Remarks on Thomas Aquinas’s Philosophy of Mind: Intentionality.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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  19. Aristotle's De Anima in the Version of William of Moerbeke and the Commentary of St. Thomas Aquinas.W. Barden - 1952 - Philosophical Studies 2:115-116.
  20. The Polemical Context and Content of Gregory of Nyssa's Psychology.Michel R. Barnes - 1994 - Medieval Philosophy and Theology 4:1-24.
  21. Aquinas and Wittgenstein on the Grounds of Certainty.Patrick J. Bearsley - 1974 - Modern Schoolman 51 (4):301-334.
  22. Matthew of Aquasparta's Cognition Theory.Helen Marie Beha - 1961 - Franciscan Studies 21 (3-4):383-465.
  23. Matthew of Aquasparta's Cognition Theory: Part II Ideogenesis.Helen Marie Beha - 1961 - Franciscan Studies 21 (1-2):1-79.
  24. Matthew of Aquasparta's Theory of Cognition.Helen Marie Beha - 1960 - Franciscan Studies 20 (3-4):161-204.
  25. Expertus Sum: L'Expérience Par les Sens Dans la Philosophie Naturelle Médiévale: Actes du Colloque International de Pont-à-Mousson, 5-7 Février 2009.Thomas Bénatouïl & Isabelle Draelants (eds.) - 2011 - Sismel Edizioni Del Galluzzo.
    Proceedings of a Conference on experience in Medieval natural philosophy.
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  26. Neque quidquam intelligi potest esse sine esse. On the necessity of being as an epistemological principle in Meister Eckhart and Nicholas of Kues.Hubert Benz - 2008 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):142-170.
    The paper analyses the plausibility of the reasoning for the rational necessity of being. The decisive point for the question as to why for Meister Eckhart being alone is necessary, unvarying in itself and self-evident is the conviction that nothing can be thought which is distinct from being, outside of being or without being. Eckhart states this basic philosophical insight repeatedly using the how-question: How could something be knowable as being which is not and cannot be? Nicolaus Cusanus concurs with (...)
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  27. La Connaissance Intellectuelle du Singulier Matériel au XIIIe Siècle.Camille Berube - 1951 - Franciscan Studies 11 (3-4):157-201.
  28. The Role of the "Sensus Communis" in the Psychology of St. Thomas Aquinas.Hugh J. Bihler - 1952 - Modern Schoolman 29 (3):258-261.
  29. Psychologia By Gerard Esser, S.V.D.C. N. Bittle - 1964 - Franciscan Studies 6 (1):129-130.
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  30. Memory, Individuals, and the Past in Averroes's Psychology.D. Black - 1996 - Medieval Philosophy and Theology 5 (2):161-187.
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  31. Aquinas on Mind.Deborah L. Black - 1995 - Journal of the History of Philosophy 33 (2):338-341.
  32. "Theories of Vision From AI-Kindi to Kepler," by David C. Lindberg.Richard J. Blackwell - 1977 - Modern Schoolman 55 (1):113-113.
  33. A Medieval Theory of Supposition.Philotheus Boehner - 1958 - Franciscan Studies 18 (3-4):240-289.
  34. The Moral Psychology of Duns Scotus: Some Preliminary Questions.John Boler - 1990 - Franciscan Studies 50 (1):31-56.
  35. Ockham on Evident Cognition.John Boler - 1976 - Franciscan Studies 36 (1):85-98.
  36. The Human Mind and the Knowledge of God: Reflections on a Scholastic Controversy.Bernardino M. Bonansea - 1980 - Franciscan Studies 40 (1):5-17.
  37. Knowledge of the Extramental World in the System of Tommaso Campanella.Bernardino M. Bonansea - 1957 - Franciscan Studies 17 (2-3):188-212.
  38. Quaestiones de Anima. By St. Thomas Aquinas. Latin Text with Introd. And Notes. Ed. James H. Robb.Vernon J. Bourke - 1969 - Modern Schoolman 47 (1):110-110.
  39. The Trinity and Unicity of the Intellect of St. Thomas Aquinas.Vernon J. Bourke - 1947 - Modern Schoolman 24 (2):120-120.
  40. Bonaventure's "Contuition" and Heidegger's "Thinking": Some Parallels.Leonard J. Bowman - 1977 - Franciscan Studies 37 (1):18-31.
  41. The Cambridge Companion to Abelard.Jeffrey E. Brower & Kevin Guilfoy (eds.) - 2004 - Cambridge University Press.
    Peter Abelard is one of the greatest philosophers of the medieval period. Although best known for his views about universals and his dramatic love affair with Heloise, he made a number of important contributions in metaphysics, logic, philosophy of language, mind and cognition, philosophical theology, ethics, and literature. The essays in this volume survey the entire range of Abelard's thought, and examine his overall achievement in its intellectual and historical context. They also trace Abelard's influence on later thought and his (...)
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  42. Medieval Approaches to Consciousness: Ockham and Chatton.Susan Brower-Toland - 2012 - Philosophers' Imprint 12 (17):1-29.
    My aim in this paper is to advance our understanding of medieval approaches to consciousness by focusing on a particular but, as it seems to me, representative medieval debate. The debate in question is between William Ockham and Walter Chatton over the existence of what these two thinkers refer to as “reflexive intellective intuitive cognition”. Although framed in the technical terminology of late-medieval cognitive psychology, the basic question at issue between them is this: Does the mind (or “intellect”) cognize its (...)
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  43. Peter of Candia on Believing and Knowing.Stephen F. Brown - 1994 - Franciscan Studies 54 (1):251-261.
  44. Questions on the De Anima of Aristotle.Adam Burley - 1997 - E.J. Brill.
    This text of Oxford 'Questions' on Aristotle's De Anima, assembled before 1306, conveys a number of philosophical positions for which modern scholars often ...
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  45. The Word in Medieval Logic, Theology and Psychology. [REVIEW]Charles Burnett - 2005 - Bulletin de Philosophie Medievale 47:229-232.
  46. Sound and its Perception in the Middle Ages.Charles Burnett - 1991 - In Charles Burnett, Michael Fend & Penelope Gouk (eds.), The Second Sense. Warburg Institute. pp. 43--70.
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  47. Ancient and Medieval Theories of Intentionality.Myles Burnyeat, Richard Gaskin, Joël Biard, Peter Simons, Victor Caston, Richard Sorabji, Christof Rapp, Hermann Weidemann, Dorothea Frede, Claude Panaccio, Elizabeth Karger, Robert Pasnau & Cyrille Michon - 2001 - Brill.
    This volume, including sixteen contributions, analyses ancient and medieval theories of intentionality in various contexts: perception, imagination, and intellectual thinking. It sheds new light on classical theories and examines neglected sources, both Greek and Latin.
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  48. God and the Goddesses: Vision, Poetry, and Belief in the Middle Ages (Review).Caroline Walker Bynum - 2006 - Common Knowledge 12 (3):517-518.
  49. Ontology and Intentionality in Medieval Theories of Relation From Boethius to Aquinas.John Patrick Casey - 2002 - Dissertation, Loyola University of Chicago
    It is undeniable that many mental states are relative to their objects in some way or another. But just what this means has never been clear. If mental states are properties of things, as seems to be the case, then how are they different from other sorts of properties, such as the property of having a certain color or shape? What is the nature of their relation to their objects? Are they reducible to other more basic kinds of relations? In (...)
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  50. Questions on the Soul. By Thomas Aquinas.Francis J. Catania - 1987 - Modern Schoolman 64 (4):301-303.
1 — 50 / 231