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  1. The Neglected Doctrine of the Monarchy of the Father and the Analytic Debate About the Trinity.Beau Branson - forthcoming - In Olivier Riaudel & Alejandro Pérez (eds.), Analytic Theology and the Tri-Personal God. Leuven, Belgium:
    Whether Trinitarianism is coherent depends not only on whether some particular account of the Trinity is coherent, but also on which accounts of the Trinity count as Trinitarian. After all, Arianism and Modalism are both accounts of the Trinity, but neither counts as Trinitarian. This is why defenses of Arianism or Modalism don’t count as defenses of Trinitarianism. But this raises the question, if not just any account of the Trinity counts as Trinitarian, which do? To my knowledge, only Dale (...)
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  2. Eternity and Print How Medieval Ideas of Time Influenced the Development of Mechanical Reproduction of Texts and Images.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 refl ecting 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. Th e article considers how changes in these ideas helped enable the conceptual possibilities of the dissemination of (...)
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  3. The Satanic and the Theomimetic: Distinguishing and Reconciling "Sacrifice" in René Girard and Gregory the Great.Jordan Joseph Wales - 2020 - Contagion: Journal of Violence, Mimesis, and Culture 27 (1):177-214.
    Compelling voices charge that the theological notion of “sacrifice” valorizes suffering and fosters a culture of violence by the claim that Christ’s death on the Cross paid for human sins. Beneath the ‘sacred’ violence of sacrifice, René Girard discerns a concealed scapegoat-murder driven by a distortion of human desire that itself must lead to human self-annihilation. I here ask: can one speak safely of sacrifice; and can human beings somehow cease to practice the sacrifice that must otherwise destroy them? Drawing (...)
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  4. Relational Intentionality. Brentano and the Aristotelian Tradition, by Hamid Taieb. [REVIEW]Andrea Marchesi - 2019 - British Journal for the History of Philosophy 27 (5):1062-1066.
  5. Notas Sobre a Liberdade da Vontade em Agostinho e Anselmo.Paulo Martines - 2019 - Basilíade - Revista de Filosofia 1 (1):69-85.
    A noção de que a vontade é um bem dado à criatura racional está presente tanto na reflexão de Agostinho como naquela de Anselmo, quando ambos abordam o tema do livre-arbítrio. No entanto, a forma de considerar a vontade difere em cada um deles: para Anselmo, a liberdade será pensada como a reta determinação da vontade para o bem, é o poder de não pecar, expressão da retidão da vontade; já para Agostinho, a vontade livre será pensada como um bem (...)
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  6. Van Dyke: Medieval Philosophy, 4-Vol. Set.Christina Van Dyke & Andrew Arlig (eds.) - 2019 - London: Routledge.
    The Middle Ages saw a great flourishing of philosophy. Now, to help students and researchers make sense of the gargantuan—and, often, dauntingly complex—body of literature on the main traditions of thinking that stem from the Greek heritage of late antiquity, this new four-volume collection is the latest addition to Routledge’s acclaimed Critical Concepts in Philosophy series. Christina Van Dyke of Calvin College, USA, and an editor of the Cambridge History of Medieval Philosophy, has carefully assembled classic contributions, as well as (...)
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  7. Making Sense of Maximus the Confessor’s Understanding of Temporality.Sotiris Mitralexis - 2018 - Ancient Philosophy 38 (2):435-449.
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  8. "The Substance of the Virtues": Deification According to Maximos the Confessor and the Transformation of Aristotelian Ethics.Luis Josué Salés - 2018 - Dissertation, Fordham University
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  9. Review of Claude Panaccio, Mental Language: From Plato to William of Ockham.Eric W. Hagedorn - 2017 - Notre Dame Philosophical Reviews 2017.
  10. “Seeking Maximus’ the Confessor Philosophical Sources: Maximus the Confessor and Al-Fārābī on Representation and Imagination”.Georgios Steiris - 2017 - In Maximus the Confessor as a European Philosopher. Eugene OR (USA): Cascade Books / Wipf and Stock. pp. 316-331.
    It has been repeatedly stated that Maximus the Confessor’s (c. 580–662) thought is of eminently philosophical interest, and his work has been approached from a philosophical point of view in a number of monographs. However, no dedicated collective scholarly engagement on Maximus the Confessor as a philosopher has been produced. Although Maximus’ treatises reflect a strong philosophical background, prior research has failed to determine with clarity his specific philosophical sources and predilections. Besides apologetic purposes, he referred occasionally to purely philosophical (...)
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  11. Johannes scotus eriugena, Periphyseon. De divisione naturae.Norbert Winkler - 2017 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 20 (1):248-258.
  12. Cinco hipóteses do Parménides de Platão em cinco cartas de Pseudo-Dionísio Areopagita? Ecos de uma tradição exegética neoplatónica.Tomás N. Castro - 2016 - Imprensa da Universidade de Coimbra / Annablume.
    The importance of Plato’s Parmenides for the Neoplatonist tradition is well-known, and many philosophers disputed the dialogue’s second part division through different hypotheses. Departing from Proclus’ account in Theologia platonica, we will explain why the diadochus thought Amelius, Porphyry and Iamblichus divisions to be wrong, and how ‘the philosopher of Asine’, Plutarch of Athens and Syrianus gave a successful accounts of Plato’s true intentions, just as they conceived them. Then, we will show how Pseudo-Dionysius the Areopagite was aware of this (...)
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  13. Leitores, tradutores e intérpretes. Sobre três traduções latinas dos areopagitica.Tomás N. Castro - 2016 - Incipit 4:71-82.
    Este artigo pretende descrever algumas características da recepção latina do Corpus Areopagiticum — o conjunto de obras atribuído a Dionísio, o Areopagita —, destacando uma invulgar tradição de leitura, tradução, interpretação e comentário destes escritos. Explicaremos a importância de um único manuscrito (Paris, Bibliothèque nationale, gr. 437) no início da cadeira de transmissão desta duradoura difusão, discutindo como é que um documento do século IX influenciou todas as posteriores leituras e traduções em Latim, a fim de esboçar alguns atributos distintivos (...)
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  14. Bede and Wisdom.Faith Wallis - 2016 - Jarrow, England: Parish Council of St. Paul's Church.
  15. Gnose, dualisme et les textes de Nag‑Hammadi.Jean‑Daniel Dubois - 2015 - Chôra 13 (9999):351-370.
    Gnostic studies in the XXeth century have been influenced by Hans Jonas’ The Gnostic Religion and his existentialist approach of Gnostic movements, until the discovery of the Coptic Nag Hammadi texts, in 1945, gave access to a series of documents coming from the Gnostics themselves. Progressively, the panorama of Gnostic sects and movements deeply changed, calling into question the notion of “dualism” used by the Church Fathers when refuting their Gnostic opponents. If Plotinus criticizes the Gnostic contempt of the world (...)
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  16. Remarques sur «La monarchia dans les Homélies clémentines et l’origine du Mauvais».Jean‑Daniel Dubois - 2015 - Chôra 13 (9999):461-464.
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  17. Heteros theos comme approche du dualisme dans la pensée d’Origene.Izabela Jurasz - 2015 - Chôra 13 (9999):465-490.
    Of all the approaches to the concept of dualism in Origen’s thought, this article concerns the issue which does not seem very obvious : his understanding of the expression heteros theos. Is it possible to call Jesus “the other God”, existing aside from the only God? Thanks to the Dialogue with Heraclides, we can judge the profundity of the issue. According to the Dialogue, heteros theos resembles the language used by Marcion, in which “the other God” means the Demiurge, an (...)
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  18. La monarchia dans les Homélies clémentines et l’origine du Mauvais.Alain Le Boulluec - 2015 - Chôra 13 (9999):437-460.
    As the most rigorous upholder of monotheism, the pseudo‑Clementine homilist is at strife with the Marcionite dualism. More precisely, he comes up against the Apelles’ doctrine, which is all the more dangerous as it establishes the unicity of God and reduces the demiurge of the world and author of the Law to a created power. The theory of the «false pericopes» of the Scriptures is specially directed against Apelles, in order to protect the identity between the supreme God and the (...)
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  19. Guest Editors' Note.Sotiris Mitralexis & Georgios Steiris - 2015 - Forum Philosophicum: International Journal for Philosophy 20 (2):119-120.
    This special volume of Forum Philosophicum, entitled “Sharing in the Logos: Philosophical Readings of Maximus the Confessor,” makes available five papers selected from those presented at the conference “Maximus the Confessor as a European Philosopher,” held at the Freie Universität, Berlin, from the 26th to the 28th of September, 2014. We are happy to open up our journal to the contributions of a number of scholars who all share a specific methodological stance when it comes to reading Patristic texts. Rather (...)
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  20. Calcidius on Matter : A Minimalist Dualism.Gretchen Reydams-Schils - 2015 - Chôra 13 (9999):241-245.
    Cette contribution est le résumé d’une communication sur la notion de la matiere dans le commentaire de Calcidius sur le Timée de Platon. Pour arriver a un dualisme minimal, Calcidius combine des éléments d’Aristote, des Stoiciens, et de Numénius, mais rejette la notion qu’il attribue aux Hébreux, certains aspects de la notion de Numénius, et d’une notion qu’il attribue a certains Platoniciens.
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  21. “Wondrous Paths”: The Ismāʿīlī Context of Saadya’s ‘Commentary onSefer Yeṣira’.Sarah Stroumsa - 2015 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 18 (1):74-90.
    The Commentary on Sefer Yeṣira, with its pronounced Pythagorean and Neo-Platonic overtones, written by Saadya Gaon in 931, stands out among the other writings of this Jewish theologian, and raises the question of the purpose of its composition. It has been argued that in writing a commentary on this work of letter-speculation, Saadya responded to mythical and mystical trends in tenth-century Judaism, endeavoring to recast this foundational mystical text as a work of rational philosophy. The present article argues that Saadya (...)
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  22. A Celtic Christology: The Incarnation According to John Scottus Eriugena. By John F. Gavin. [REVIEW]S. Joseph W. Koterski - 2014 - International Philosophical Quarterly 54 (4):465-467.
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  23. Emotionen in Mittelalter und Renaissance.Christoph Kann (ed.) - 2014 - Düsseldorf University Press.
    Was sind Emotionen, Gefühle, Affekte und Leidenschaften? Sprechen wir von erlebten und kommunizierten Gefühlszuständen oder von psychophysiologischen Erregungs- und Reaktionsmustern? Welche Rückschlüsse erlauben motorisches Verhalten und Ausdrucksverhalten auf unsere tatsächlichen Gefühle? Wie prägen soziale Prozesse und kulturelle Voraussetzungen das emotionale Erleben und Ausdrucksverhalten? Sollen wir unseren Gefühlen und Leidenschaften Grenzen setzen oder freien Lauf lassen? Müssen wir unsere Emotionen verbergen, oder dürfen wir Gefühle zeigen? Die Beiträge des Bandes vermitteln plastische Eindrücke von Emotionen im Wandel des Zeitgeists, konzentriert auf die (...)
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  24. A Celtic Christology: The Incarnation According to John Scottus Eriugena. By John F. Gavin.Joseph W. Koterski - 2014 - International Philosophical Quarterly 54 (4):465-467.
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  25. Pseudo-Dionysius’ Concept of God.Michael Craig Rhodes - 2014 - International Journal of Philosophy and Theology 75 (4):306-318.
    Pseudo-Dionysius’ first principle is hyperousios. By definition, that concept is not theistic. In his oeuvre, however, Pseudo-Dionysius promotes Trinitarianism. A majority of Pseudo-Dionysius’ interpreters have maintained that these concepts are compatible. This article makes a case for the incoherence of that position.
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  26. Estatuto da Hierarquia E da Beleza No “Corpus Dionysiacum”.José Filipe P. M. Silva - 2014 - Lumen Veritatis 7:342-358.
    "O presente artigo tem o objetivo de explorar as concepções sobre o “belo” e a “beleza” presentes na obra do Pseudo-Dionísio. Em seus escritos, a divindade permanece sempre oculta e distanciada das representações sensíveis; permanece misteriosa e impossibilita no homem um tipo de conhecimento direto. A “beleza” das coisas e o “belo” encontram-se intimamente ligados à questão da hierarquia e da ordem, sendo que tão mais bela é uma coisa quanto se aproxime do cume dessa ordem. Assim, ter-se-á em consideração (...)
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  27. Boethius From Late Antiquity to the Early Middle Ages.Fabio Troncarelli - 2014 - In Andreas Kirchner, Thomas Jürgasch & Thomas Böhm (eds.), Boethius as a Paradigm of Late Ancient Thought. De Gruyter. pp. 213-230.
  28. Visual Studies in Byzantium. A Pictorial Turn Avant la Lettre.Emmanuel Alloa - 2013 - Journal of Visual Culture 12 (1):3-29.
    As Hegel once said, in Byzantium, between homoousis and homoiousis, the difference of one letter could decide the life and death of thousands. As this article seeks to argue, Byzantine thinking was not only attentive to conceptual differences, but also to iconic ones. The iconoclastic controversy (726-842 AD) arose from two different interpretations of the nature of images: whereas iconoclastic philosophy is based on the assumption of a fundamental 'iconic identity', iconophile philosophy defends the idea of'iconic difference'. And while the (...)
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  29. On the Natural Sciences: An Arabic Critical Edition and English Translation of Epistles 15-21.Carmela Baffioni - 2013 - Oxford University Press.
    This is the first critical edition of Epistles 15-21 of the Brethren of Purity, which explore the natural sciences and correspond to Aristotle's great works on philosophy of nature. Carla Baffioni illuminates the Epistles' relation to Greek philosophy, with particular focus on various doctrines of Ismaili origin that are echoed in the treatises.
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  30. Dionysius the Areopagite - C.M. Stang Apophasis and Pseudonymity in Dionysius the Areopagite. ‘No Longer I’. Pp. VIII + 236. Oxford: Oxford University Press, 2012. Cased, £60, Us$110. Isbn: 978-0-19-964042-3. [REVIEW]Bogdan Bucur - 2013 - The Classical Review 63 (2):413-414.
  31. O Mal Segundo Pseudo-Dionísio, o Areopagita.Joel Gracioso - 2013 - Lumen Veritatis 6 (23):9-18.
    "Throughout the History of Philosophy, one of the issues that frequently provoked philosophical reflection was the problem of the existence of evil in the world. How can the concept of a Creator God and Supreme Good, the source and foundation of all reality, be reconciled with the existence of evil in his work? In the present article, we intend to touch on some points regarding this issue based on the thought of Pseudo-Dionysius the Areopagite, referring to his work The Divine (...)
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  32. Знање И Традиција Код Климента Александријског.Filip Ivanovic - 2013 - Filozofija I Društvo 24 (2):264-274.
    One of the most important exponents of the School of Alexandria, Clement of Alexandria (ca. 150. – ca. 215.) is the author of a famous trilogy, consisting of Protrepticus, Paedagogus, and Stromata, which correspond to the three ways of acting of the Logos, namely to convert the pagans to the true faith, to cure the soul from passions, and to uplift the soul to the methodic and intellectual life of spiritual perfection. Logos thus acts through exhortation, training, and teaching. Clement (...)
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  33. Virtue Ethics: St Maximos the Confessor and Aquinas Compared.Andrew Louth - 2013 - Studies in Christian Ethics 26 (3):351-363.
    Traditionally Christian ethical reflection has taken the form of what is called nowadays ‘virtue ethics’. This article compares the approach to virtue ethics in the Byzantine thinker, Maximos the Confessor, and the Western thinker, Thomas Aquinas. They both share the heritage of Plato and Aristotle. Maximos develops a concern for the virtues that is practical and ascetic; although he recognizes and uses the traditional classical terminology, he prefers a new Christian terminology, based more directly on the Scriptures. In contrast, Aquinas (...)
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  34. Eschatology and the Areopagite: Interpreting the Dionysian Hierarchies in Terms of Time.David Newheiser - 2013 - In Markus Vinzent (ed.), Studia Patristica LXVIII. Peeters.
    There is a tension in the Dionysian corpus between the resolute negativity of the Mystical Theology and Divine Names, on the one hand, and the affirmative confidence of the hierarchical treatises. Where the former works insist that God is entirely beyond created symbols, the latter speaks of "mediation" of the divine (CH XIII.4) and "a correlation between visible signs and invisible reality" (CH XV.5). Whereas the debate surrounding the Corpus tends to exaggerate one of these poles at the expense of (...)
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  35. Inhabitace Boha V Duši.David Peroutka - 2013 - Studia Neoaristotelica 10 (3):52-71.
    The New Testament testifies the fact of divine inhabitation in the soul. This raises the question of what philosophical means may be employed in order to explicate such a theological supposition. Irenaeus and Basil the Great seem to suggest that God is present in the soul as a form in a matter. Thomas Aquinas speaks of God in-existing in us as an efficient cause of our existence and of the grace. In accordance with the modern Thomists we may understand the (...)
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  36. La conciencia err�nea. De S�crates a Tom�s de Aquino The Erroneous Conscience. From Socrates to Thomas Aquinas.Alejandro Vigo - 2013 - Signos Filosóficos 15 (29):9-37.
    Resumen En el �mbito de la acci�n moral, el principio socr�tico de que nadie yerra voluntariamente implica que toda vez que un agente elige algo lo hace por considerarlo, al mismo tiempo, como bueno o, al menos, preferible a otra cosa: su elecci�n es internamente racional. La tesis socr�tica sobre la conexi�n estructural entre error y autoenga�o constituye, sin duda, uno de los aportes m�s decisivos al pensamiento filos�fico occidental. De esta concepci�n en torno a la naturaleza y estructura del (...)
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  37. Review of Müller & Pich (2010): Wille und Handlung in der Philosophie der Kaiserzeit und Spätantike. [REVIEW]Béatrice Lienemann - 2012 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):267-274.
  38. Music and Philosophy in the Advent of Christianity.Kyla MacDonald - 2012 - Lumen Veritatis 5 (20):47-64.
  39. Logic, Theology, and Poetry in Boethius, Abelard, and Alain of Lille: Words in the Absence of Things. By Eileen C. Sweeney. [REVIEW]Giorgio Pini - 2012 - International Philosophical Quarterly 52 (2):252-254.
  40. Luz, Esplendor E Beleza Em Pseudo-Dionísio Areopagita.Felipe de Azevedo Ramos - 2012 - Lumen Veritatis 5 (20):30-46.
    This article examines the relationship between light, splendour and beauty in the thought of Pseudo-Dionysius the Areopagite. From a systematic analysis of the Corpus Dionysiacum, we will see to what point he forged an aesthetic perspective from the property of “splendour” in comparison with “proportion”, to coordinate the conception of light in Christian Revelation and in Neoplatonic Philosophy.
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  41. Al-Farabi’s Ecumenical State and its Modern Connotations.Georgios Steiris - 2012 - Skepsis: A Journal for Philosophy and Interdisciplinary Research:253-261.
    al-Fārābi was well aware that ecumenism can easily convert to tyranny if a certain city–state attempts to impose its laws outside its territory. State legislation depends on specific cultural and historical factors which deprives it from being universal because culture and history could not unite different nations in an ecumenical state. Legislation has to be built on universal premises, e.g. on philosophy, so as to serve the needs of a global state. Philosophy is the bond which unites humans and communities, (...)
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  42. Isidore of Seville and Al- Fārābi on Animals: Ontology and Ethics.Georgios Steiris - 2012 - In Evangelos Protopapadakis (ed.), Animal Ethics: Past and Present Perspectives. Logos Verlag.
    In this article the treatment of animals by the early Christian and Arabic philosophy has been developed, focusing mainly on the work of Isidore of Seville and Al-Farabi. The contribution of this study is to highlight the insufficiently considered aspects of the ontology of animals and of their endorsement as moral "subjects" in both Latin and Arabic literature up to our days.
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  43. Sedulius Scottus: "De Rectoribus Christianis," On Christian Rulers. [REVIEW]John Contreni - 2011 - The Medieval Review 7.
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  44. Martianus Capella (B.) Ferré (ed., trans.) Martianus Capella: Les noces de Philologie et de Mercure. Tome VI. Livre VI. La géométrie. (Collection des Universités de France publiée sous le patronage de l'Association Guillaume Budé 389.) Pp. cxxii + 209. Paris: Les Belles Lettres, 2007. Paper, €39. ISBN: 978-2-251-01449-4. (R.) Schievenin Nugis ignosce lectitans. Studi su Marziano Capella. (Polymnia 12.) Pp. viii + 211, figs. Trieste: EUT Edizioni Università di Trieste, 2009. Paper, €20. ISBN: 978-88-8303-270-7. [REVIEW]Matthias Gerth - 2011 - The Classical Review 61 (2):492-494.
  45. Augustine and Roman Virtue.Brian Harding - 2011 - London: Continuum.
    [From the publisher] "Augustine and Roman Virtue" seeks to correct what the author sees as a fundamental misapprehension in medieval thought, a misapprehension that fuels further problems and misunderstandings in the historiography of philosophy. This misapprehension is the assumption that the development of certain themes associated with medieval philosophy is due, primarily if not exclusively, to extra-philosophical religious commitments rather than philosophical argumentation, referred to here as the ‘sacralization thesis'. Brian Harding explores this problem through a detailed reading of Augustine's (...)
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  46. Il concetto della volontà nel pensiero di Massimo il Confessore.Filip Ivanović - 2011 - Philotheos 11:109-126.
  47. The Conception of the First Cause in Book Two of John Scottus Eriugena's Periphyseon.Agnieszka Kijewska - 2011 - Anuario Filosófico 44 (1):29-52.
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  48. Dire le divin: Plotin, Eunome, Grégoire de Nysse.Laurent Lavaud - 2011 - Chôra 9:103-124.
    Cet article se propose d’examiner les rapports complexes qu’entretiennent Eunome et Grégoire de Nysse vis-à-vis de Plotin, en ce qui concerne la capacité du langage humain à dire le divin. D’un côté, Eunome trouve dans le système hiérarchisé des principes plotiniens et dans la théorie néoplatonicienne de l’homonymie des points d’appui pour étayer sa propre vision des rapports entre les Personnes divines. Mais de l’autre, l’apophatisme de Plotin présente de profondes affinités avec le projet de Grégoire de préserver le mystère (...)
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  49. La fonction des images et des comparaisons dans le Dialogue sur l’'me et la résurrection de Grégoire de Nysse.Alain Le Boulluec - 2011 - Chôra 9:125-147.
    The rhetorical and demonstrative function of images and comparisons in Gregory of Nyssa’s De anima et resurrectione is well known. They aim at warranting the faith in resurrection and making it desirable. The prospect of this study is to show that they belong to the progress of the debate such as Gregory has composed it. Their quality changes while the author moves from the philosophical likelihood to the truth of the Scriptures. He opposes one secular image to a biblical one (...)
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  50. John Scottus Eriugena.Dermot Moran - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 646--651.
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