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  1. Guglielmo di Ockham. [REVIEW]A. M. A. - 1973 - Review of Metaphysics 27 (1):126-126.
  2. Quodlibeta Septem.B. W. A. - 1981 - Review of Metaphysics 35 (1):147-148.
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  3. Summa Logicae.B. W. A. - 1976 - Review of Metaphysics 29 (4):742-743.
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  4. William of Ockham.B. W. A. - 1976 - Review of Metaphysics 29 (3):552-553.
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  5. Genuine Agency, Somehow Shared? The Holy Spirit and Other Gifts.Marilyn McCord Adams - 2013 - Oxford Studies in Medieval Philosophy 1:23-60.
  6. I—Marilyn McCord Adams: What's Metaphysically Special About Supposits? Some Medieval Variations on Aristotelian Substance1.Marilyn McCord Adams - 2005 - Aristotelian Society Supplementary Volume 79 (1):15-52.
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  7. 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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  8. 11 Ockham on Will, Nature, and Morality.Marilyn McCord Adams - 1999 - In P. V. Spade (ed.), The Cambridge Companion to Ockham. Cambridge: Cambridge University Press.
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  9. Ockham on Final Causality: Muddying the Waters.Marilyn McCord Adams - 1998 - Franciscan Studies 56 (1):1-46.
  10. William Ockham, Volumes I and II.Marilyn Mccord Adams - 1990 - International Journal for Philosophy of Religion 27 (3):188-189.
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  11. William Ockham.Marilyn McCord Adams - 1987 - University of Notre Dame Press.
  12. The Structure of Ockham's Moral Theory.Marilyn McCord Adams - 1986 - Franciscan Studies 46 (1):1-35.
  13. Relations, Inherence and Subsistence: Or, Was Ockham a Nestorian in Christology?Marilyn McCord Adams - 1982 - Noûs 16 (1):62-75.
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  14. Was Ockham a Humean About Efficient Causality?Marilyn McCord Adams - 1979 - Franciscan Studies 39 (1):5-48.
  15. Ockham's Theory of Natural Signification.Marilyn McCord Adams - 1978 - The Monist 61 (3):444-459.
  16. Ockham's Nominalism and Unreal Entities.Marilyn McCord Adams - 1977 - Philosophical Review 86 (2):144-176.
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  17. William of Ockham: The Metamorphosis of Scholastic Discourse.Marilyn McCord Adams - 1977 - Journal of the History of Philosophy 15 (3):334-339.
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  18. What Does Ockham Mean by `Supposition'?Marilyn McCord Adams - 1976 - Notre Dame Journal of Formal Logic 17 (3):375-391.
  19. Ockham on Identity and Distinction.Marilyn McCord Adams - 1976 - Franciscan Studies 36 (1):5-74.
  20. The Problem of God's Foreknowledge and Free Will in Boethius and William Ockham.Marilyn Mccord Adams - 1967 - Dissertation, Cornell University
  21. Marilyn McCord Adams.Marilyn McCord Adams & Richard Cross - 2005 - Aristotelian Society Supplementary Volume 79 (1):15-52.
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  22. Wilhelm von Ockham Das Risiko Modern Zu Denken.Otl Aicher, Gabriele Greindl, Wilhelm Vossenkuhl & Bayerische Rückversicherung Aktiengesellschaft - 1986
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  23. Descartes, Duns Scotus and Ockham on Omnipotence and Possibility.Lilli Alanen - 1985 - Franciscan Studies 45 (1):157-188.
  24. Mental Language and Tradition Encounters in Medieval Philosophy : Anselm, Albert and Ockham.Claude Albert - 2007 - In John Marenbon (ed.), The Many Roots of Medieval Logic: The Aristotelian and the Non-Aristotelian Traditions: Special Offprint of Vivarium 45, 2-3 (2007). Brill.
  25. Artis Logicae Compendium in Usum Juventutis Collegii Dubliniensis.Henry Aldrich & John Cumming - 1821 - Excudebat Johannes Cumming.
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  26. William of Ockham and Mental Synonymy. The Case of Nugation.Fabrizio Amerini - 2009 - Franciscan Studies 67:375-403.
    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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  27. «De Natura Generis». William Ockham And Some Italian Dominicans.Fabrizio Amerini - 2007 - Documenti E Studi Sulla Tradizione Filosofica Medievale 18:453-482.
    L'A. si occupa della ricezione della logica occamista, soprattutto in Stefano da Reate , dedicata in grande parte alla confutazione della nova loyca, rappresentata soprattutto dalla Summa logicae di Ockham. Stefano informa anche sulla grande presenza presso i Domenicani del commento di Pietro d'Alvernia all'Isagoge di Porfirio oltre allo Scriptum super Artem veterem di Graziadei da Ascoli. Accanto a questi testi sono utilizzati anche il Tractatus de sencundis intentionibus e i Quodlibeta di Erveo Natale. L'A. esamina un caso esemplare del (...)
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  28. What is Real. A Reply to Ockham's Ontological Program.Fabrizio Amerini - 2005 - Vivarium 43 (1):187-212.
    When Ockham's logic arrives in Italy, some Dominican philosophers bring into question Ockham's ontological reductionist program. Among them, Franciscus de Prato and Stephanus de Reate pay a great attention to refute Ockham's claim that no universal exists in the extra-mental world. In order to reject Ockham's program, they start by reconsidering the notion of 'real', then the range of application of the rational and the real distinction. Generally, their strategy consists in re-addressing against Ockham some arguments extracted from Hervaeus Natalis's (...)
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  29. Guilielmi Amesii Magni Theologi Ac Philosophi Acutissimi Philosophemata Technometria Duplici Methodo Adornata, Cui Jure Cognation is Nunc Adjunguntur, Ejusdem Adversus Metaphysicam Atq Ethicam Disputatio Theologica : Item Logicae Verae Demonstratio & Adumbratio, Ac Logicae Theses, Res Ejusdem Artis Ordine Enuncleantes.William Ames - 1646 - Ex Officina Rogeri Danielis.
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  30. Can Ockham's Razor Cut Through the Mind-Body Problem? A Critical Examination of Churchland's "Raze Dualism" Argument for Materialism.Christopher J. Anderson - 2001 - Journal of Theoretical and Philosophical Psychology 21 (1):46-60.
    Notes that the question of materialism's adequacy as a solution to the mind-body problem is important in psychology as fields supported by eliminative materialism aim to "cannibalize" psychology . A common argument for adopting a materialistic worldview, termed the "Raze Dualism argument" in reference to Ockham's razor, is based on the principle of parsimony. It states that materialism is to be considered the superior solution to the mind-body problem because it is simpler than the dualist alternative. In this paper, a (...)
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  31. Ockham's Razor at Work: Modeling of the``Homunculus''.Lorincz Andras, Poczos Barnabas, Szirtes Gabor & Takacs Balint - 2002 - Brain and Mind 3 (2).
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  32. The Defensorium Ockham: An Edition.Robert Andrews - 2000 - Cahiers de l'Institut du Moyen-Âge Grec Et Latin 71:189-273.
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  33. The Defensorium Ockham.Robert Andrews - 1994 - Franciscan Studies 54 (1):99-110.
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  34. Anonymus: Defensorium Ockham Ms. Romae, bibl. Angelica 1017 ff. 21r-36r. Anonymus - 1994 - Franciscan Studies 54 (1):111-122.
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  35. Did Ockham Use His Razor?Roger Ariew - 1977 - Franciscan Studies 37 (1):5-17.
  36. Ockham's Razor: A Historical and Philosophical Analysis of Ockham's Principle of Parsimony.Roger Ariew - 1976 - Dissertation, University of Illinois at Urbana-Champaign
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  37. Le discours intérieur de Platon à Guillaume d'Ockham Claude Panaccio Paris: Éditions du Seuil, 1999, 341 pp. [REVIEW]E. J. Ashworth - 2002 - Dialogue 41 (1):202-.
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  38. Inconsistency and Paradox in Medieval Disputations: A Development of Some Hints in Ockham.E. J. Ashworth - 1984 - Franciscan Studies 44 (1):129-139.
  39. William of Ockham, Opera Philosophica Et Theologica. Opera Philosophica, 2. Expositionis in Libros Artis Logicae Prooemium Et Expositio in Librum Porphyrii de Praedicabilibus, Ed. Ernest A. Moody. Expositio in Librum Praedicamentorum Aristotelis, Ed. Gedeon Gál. Expositio in Librum Perihermenias Aristotelis, Ed. Angel Gambatese and Stephen Brown. Tractatus de Praedestinatione Et de Praescientia Dei Respectu Futurorum Contingentium, Ed. Philotheus Boehner, Revised by Stephen Brown. St. Bonaventure, N.Y.: Franciscan Institute, 1978. Pp. 32*, 567. [REVIEW]E. J. Ashworth - 1980 - Speculum 55 (2):414.
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  40. Descent and Ascent From Ockham to Domingo de Soto: An Answer to Paul Spade.E. Jennifer Ashworth - 2013 - Vivarium 51 (1-4):385-410.
  41. Ockham on Concepts.E. Jennifer Ashworth - 2006 - Dialogue 45 (4):785-787.
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  42. Ockham on Concepts Claude Panaccio Ashgate Studies in Medieval Philosophy Aldershot, UK: Ashgate, 2004, Vii + 197 Pp. [REVIEW]E. Jennifer Ashworth - 2006 - Dialogue 45 (4):785.
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  43. Ockham et la distinction entre les termes abstraits et concrets.Jennifer Ashworth - 2005 - Philosophiques 32 (2):427-434.
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  44. Alessandro Achillini (1463-1512) and His Doctrine of 'Universals' and 'Transcendentals.' a Study in Renaissance Ockhamism. [REVIEW]M. B. B. - 1975 - Review of Metaphysics 29 (2):347-349.
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  45. Ockham's Razor and the Identity of Indiscernables.Raja A. Bahlul - 1988 - Philosophy Research Archives 14:405-414.
    In this paper it is argued that The Principle of the Identity of Indiscernibles can be justified as a concrete application of Ockham’s Razor, the maxim which enjoins us not to multiply entities beyond necessity. First, a statement of the Principle is presented, according to which the Principle, while interesting enough, is not logically necessary. It is then argued that the assumption of the falsity of the Principle prescribes an epistemological situation where it seems to be impossible to find grounds (...)
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  46. "William of Ockham: The Metamorphosis of Scholastic Discourse," by Gordon Leff.Michael D. Barber - 1977 - Modern Schoolman 54 (3):283-286.
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  47. Natural Law in William of Ockham.Stephen Barbone - 1996 - International Studies in Philosophy 28 (2):19-34.
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  48. Ockham's Razor and the Anti-Superfluity Principle.E. C. Barnes - 2000 - Erkenntnis 53 (3):353-374.
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  49. Do Not Revise Ockham's Razor Without Necessity.Sam Baron & Jonathan Tallant - 2018 - Philosophy and Phenomenological Research 96 (3):596-619.
    Ockham's razor asks that we not multiply entities beyond necessity. The razor is a powerful methodological tool, enabling us to articulate reasons for preferring one theory to another. There are those, however, who would modify the razor. Schaffer, for one, tells us that, ‘I think the proper rendering of Ockham's razor should be ‘Do not multiply fundamental entities without necessity’’. Our aim, here, is to challenge such re-workings of Ockham's razor.
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  50. Do Not Revise Ockham's Razor Without Necessity.Sam Baron & Jonathan Tallant - 2016 - Philosophy and Phenomenological Research:596-619.
    Ockham's razor asks that we not multiply entities beyond necessity. The razor is a powerful methodological tool, enabling us to articulate reasons for preferring one theory to another. There are those, however, who would modify the razor. Schaffer, for one, tells us that, ‘I think the proper rendering of Ockham's razor should be ‘Do not multiply fundamental entities without necessity’’. Our aim, here, is to challenge such re-workings of Ockham's razor.
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