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  1. Christopher Allmand (1990). Political Theories of the Middle Age. History of European Ideas 12 (2):305-306.
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  2. Fabrizio Amerini (2007). Comunità e individuo nel pensiero politico di Tom­maso d’Aquino [Community and Individual in Thomas Aquinas’s Political Thought]. la Società Degli Individui 30:39-52.
    L’articolo esamina il rapporto fra individuo e comunità nel pensiero politico di Tommaso d’Aquino. In particolare, il problema filosofico qui discusso può es­sere presentato nel modo seguente: secondo Tommaso, l’essere di un singolo in­­dividuo è determinato dalla sua appartenenza a una data comunità politica o, vice­versa, l’essere di una comunità dipende da quello di ciascuno dei suoi mem­bri? L’articolo argomenta che Tommaso ha alcune ragioni filosofiche per an­teporre la comunità all’individuo, ma anche alcune ragioni teologiche per porre al centro l’individuo. (...)
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  3. Anders Andrén (1989). State and Towns in the Middle Ages. Theory and Society 18 (5):585-609.
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  4. Lorraine Attreed (2012). Law and Sovereignty in the Middle Ages and the Renaissance. [REVIEW] The Medieval Review 2.
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  5. Bernard S. Bachrach (1981). Renée Doehaerd, The Early Middle Ages in the West: Economy and Society. Trans. W. G. Deakin. Amsterdam, New York, Oxford: North-Holland, 1978. Pp. Xvii, 307. $31; DF1 70. First Published in 1971 as Le Haut Moyen 'Ge Occidental: Economies Et Sociétés'. [REVIEW] Speculum 56 (2):452.
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  6. Sverre Bagge (2008). The Individual in the Middle Ages and the Renaissance. The European Legacy 2 (8):1305-1312.
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  7. Bernardo Bayona Aznar (2016). O Tratado sobre o Governo Temporal, de Francisco de Mayronis O. Min. In . Axioma - Publicações da Faculdade de Filosofia 305-342.
  8. Robert Berkhofer (2003). Expectations of the Law in the Middle Ages. [REVIEW] The Medieval Review 7.
  9. Thomas Bisson (1997). Property and Power in the Early Middle Ages. [REVIEW] Speculum 72 (3):811-813.
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  10. Karen Bjelland (1988). Franciscan Versus Dominican Responses to the Knight as a Societal Model: The Case of the "South English Legendary". Franciscan Studies 48 (1):11-27.
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  11. James M. Blythe (2002). Aristotle's Politics and Ptolemy of Lucca. Vivarium 40 (1):103-136.
  12. Boésko I. Bojoviâc (1999). Kraljevstvo I Svetost Politiécka Filozofija Srednjovekovne Srbije.
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  13. Rebecca Ard Boone (2007). War, Domination, and the Monarchy of France: Claude de Seyssel and the Language of Politics in the Renaissance. Brill.
    In medias res: the life of Claude de Seyssel -- The scholar diplomat -- The translator of histories -- Seyssel in Italy : a scholar looks at war -- The scholar and the state -- Seyssel, the church, and the ideal prelate.
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  14. Alain Boureau (1997). From Law to Theology and Back: The Rise of the Notion of Person During the Central Middle Ages. The European Legacy 2 (8):1325-1335.
    (1997). From law to theology and back: The rise of the notion of person during the central Middle Ages. The European Legacy: Vol. 2, The Individual in European Culture, pp. 1325-1335.
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  15. Vernon J. Bourke (1974). Aquinas and Recent Theories of Right. Proceedings of the American Catholic Philosophical Association 48:187-197.
  16. Vernon J. Bourke (1931). The Political Philosophy of St. Augustine. Proceedings of the American Catholic Philosophical Association 7:45-55.
  17. Steven Bowman (2000). The Jews in the Legal Sources of the Early Middle Ages. [REVIEW] Speculum 75 (1):209-210.
  18. Charles W. Brockwell Jr (1977). Augustine's Ideal of Monastic Community. Augustinian Studies 8:91-109.
  19. Oscar J. Brown (1979). Aquinas' Doctrine of Slavery in Relation to Thomistic Teaching on Natural Law. Proceedings of the American Catholic Philosophical Association 53:173-181.
  20. C. Delisle Burns (1917). A Medieval Internationalist. The Monist 27 (1):105-113.
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  21. David Burr & David Flood (1980). Peter Olivi: On Poverty and Revenue. Franciscan Studies 40 (1):18-58.
  22. E. B. C. (1964). Medieval Political Philosophy, A Sourcebook. [REVIEW] Review of Metaphysics 17 (4):638-638.
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  23. Richard A. Crofts (1973). The Common Good in the Political Theory of Thomas Aquinas. The Thomist 37 (1):155-73.
  24. John A. D. Cuddeback (1997). Law as an Extrinsic Principle of Action in Aquinas. Dissertation, The Catholic University of America
    The Secunda pars of the Summa theologiae provides Aquinas's mature and systematic account of human action. The Prima secundae represents his treatment of the moral life "in universali." After treating the end of man, and certain aspects of human action as such, he turns to what he calls the "principles of action." Well over half of the questions of the Prima secundae are devoted to these principles. The principles are divided into intrinsic and extrinsic principles, the latter being law and (...)
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  25. São Tomás de Aquino & Felipe de Azevedo Ramos (2011). Excerto dos Comentários à Polí­tica de Aristóteles: Livro I. Lumen Veritatis 4:119-125.
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  26. Frank de la Vega (1959). Augustine, Philosopher of Freedom. New Scholasticism 33 (4):538-540.
  27. José Antônio de Souza (1986). As Idéias de Guilherme de Ockham Sobre a Independência Do Poder Imperial. Franciscan Studies 46 (1):253-284.
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  28. R. W. Dyson (ed.) (2002). Aquinas: Political Writings. Cambridge University Press.
    Thomas Aquinas is a massive figure in the history of western thought and of the Catholic church. In this major addition to the Cambridge Texts series Robert Dyson has chosen texts by Aquinas that show his development of a Christian version of the philosophy of Aristotle, its contrast with the Augustinian thought that had coloured so much political thinking in the previous eight centuries, and St Thomas's views as to the purpose of government, constitutions, and the relations between secular and (...)
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  29. R. W. Dyson (ed.) (2002). Aquinas: Political Writings. Cambridge University Press.
    Thomas Aquinas is a massive figure in the history of western thought and of the Catholic church. In this major addition to the Cambridge Texts series Robert Dyson has chosen texts by Aquinas that show his development of a Christian version of the philosophy of Aristotle, its contrast with the Augustinian thought that had coloured so much political thinking in the previous eight centuries, and St Thomas's views as to the purpose of government, constitutions, and the relations between secular and (...)
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  30. Richard K. Emmerson (2001). Jeffrey Jerome Cohen, Ed., The Postcolonial Middle Ages.(New Middle Ages.) New York: St. Martin's Press, 2000. Pp. Vii, 286; 1 Black-and-White Figure. $45. [REVIEW] Speculum 76 (4):1014-1016.
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  31. Carolly Erickson (1976). The Fourteenth-Century Franciscans and Their Critics: II. Poverty, Jurisdiction, and Internal Change. Franciscan Studies 36 (1):108-147.
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  32. Paolo Evangelisti (2009). Contract and Theft Two Legal Principles Fundamental to the Civilitas and Res Publica in the Political Writings of Francesc Eiximenis, Franciscan Friar. Franciscan Studies 67 (1):405-426.
    In lieu of an abstract, here is a brief excerpt of the content:Beginning in the 20s of the last century, historical research into Eiximenis's life and writings has thrown into relief his contribution to the language and political ideas of the kingdoms and towns of the Catalan-Aragonese Crown. Of fundamental importance has been the work of medievalists from North America, and in particular that of Canadian scholars during the last decades of the twentieth century.More recently, a number of studies have (...)
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  33. Thomas A. Fay (1980). The Just War In the Middle Ages. New Scholasticism 54 (2):253-255.
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  34. Rumold Fennessy (1957). Guillelmi de Ockham Opera Politica. Vol. III. Philosophical Studies 7:177-177.
  35. G. Fioravanti (1997). Aristotle's' Politica'in the Middle Ages: Its Diffusion and Reception. Rivista di Storia Della Filosofia 52 (1):17-29.
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  36. Gianfranco Fioravanti (1996). IlTractatus yconomicusdi Galvano Fiamma O. P. [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 1 (1):217-229.
  37. G. B. Flahiff (1940). The Medieval Papacy in Action. Thought: A Journal of Philosophy 15 (4):745-746.
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  38. David Flood (2003). Bonagratia von Bergamo. Franziskanerjurist und Wortführer seines Ordens im Streit mit Papst Johannes XXII. Franciscan Studies 61 (1):293-296.
  39. Chr Flüeler (1987). Mittelalterliche Kommentare zurPolitikdes Aristoteles und zur Pseudo-aristotelischenŒkonomik. Bulletin de Philosophie Medievale 29:193-229.
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  40. Ernest L. Fortin (1971). Political Idealism and Christianity in the Thought of St. Augustine. The Saint Augustine Lecture Series:1-38.
  41. Ernest L. Fortin (1970). The Political Implications of St. Augustine's Theory of Conscience. Augustinian Studies 1:133-152.
  42. Yvonne Friedman (2011). Peacemaking in the Middle Ages: Principles and Practice. [REVIEW] The Medieval Review 11.
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  43. Timothy Fuller (1990). Compatibilities on the Idea of Law in Thomas Aquinas and Thomas Hobbes. Hobbes Studies 3 (1):112-134.
  44. Joan Gibson (1989). Educating For Silence: Renaissance Women and the Language Arts. Hypatia 4 (1):9-27.
    In the Renaissance, educating for philosophy was integrated with educating for an active role in society, and both were conditioned by the prevailing educational theories based on humanist revisions of the trivium. I argue that women's education in the Renaissance remained tied to grammar while the education of men was directed toward action through eloquence. This is both a result of and a condition for the greater restriction on the social opportunities for women.
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  45. Ralph Giesey (1970). Hispanic Law Until the End of the Middle Ages. [REVIEW] Speculum 45 (1):184-186.
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  46. William Graham (2000). Augustine and the Limits of Politics. Dialogue 39 (1):175-176.
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  47. Christopher Berry Gray (1980). Specification of Norm in the Jurisprudence of Aquinas, Austin and Kelsen. Aquinas 23 (1):79.
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  48. R. H. Helmholz (1986). Usury and the Medieval English Church Courts. Speculum 61 (2):364-380.
    Historians of medieval England have devoted little sustained attention to the law of usury, and what attention they have paid to the subject has not been focused on the law's enforcement in court practice. A common assumption has been that one could not go much beyond academic treatises and legislative enactments in studying the subject. This has left an undeniable gap, one which English historians have not made as much progress in filling as have Continental historians. In dealing with enforcement (...)
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  49. John Henneman (1988). The Government of Philip Augustus: Foundations of French Royal Power in the Middle Ages. [REVIEW] Speculum 63 (2):360-361.
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  50. Peter Damian Holzer (1953). Marsilius of Padua: The Defender of Peace, Vol. I: Marsilius of Padua and Medieval Political Philosophy by Alan Gewirth. Franciscan Studies 13 (1):70-71.
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1 — 50 / 114