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  1. The Metaphysical Thought of Thomas Aquinas: From Finite Being to Uncreated Being.John F. Wippel - 2000 - The Catholic University of America Press.
    Written by a highly respected scholar of Thomas Aquinas's writings, this volume offers a comprehensive presentation of Aquinas's metaphysical thought. It is based on a thorough examination of his texts organized according to the philosophical order as he himself describes it rather than according to the theological order. -/- In the introduction and opening chapter, John F. Wippel examines Aquinas's view on the nature of metaphysics as a philosophical science and the relationship of its subject to divine being. Part One (...)
     
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  2. Thomas Aquinas and the Condemnation of 1277.John F. Wippel - 1995 - Modern Schoolman 72 (2-3):233-272.
  3.  33
    Thomas Aquinas and Avicenna on the Relationship Between First Philosophy and the Other Theoretical Sciences: A Note on Thomas's Commentary on Boethius's „De Trinitate", Q. 5, Art. 1, Ad 9. [REVIEW]John F. Wippel - 1973 - The Thomist 37 (1):133-154.
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  4.  42
    Thomas Aquinas on Creatures as Causes of Esse.John F. Wippel - 2000 - International Philosophical Quarterly 40 (2):197-213.
  5.  36
    Cornelio Fabro on the Distinction and Composition of Essence and Esse in the Metaphysics of Thomas Aquinas.John F. Wippel - 2015 - Review of Metaphysics 68 (3):573-592.
    This article focuses on Cornelio Fabro’s understanding and presentation of Thomas Aquinas’s argumentation for a real distinction and composition of essence and an act of existing in finite beings, a theory that is closely connected with Aquinas’s notion of transcendental participation. It examines Fabro’s division of Aquinas’s arguments into five gradually developing major approaches. Fabro offers an interesting interpretation of the argument offered by the youthful Aquinas in the often discussed De ente et essentia, c. 4, and finds that in (...)
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  6. Essence and Existence.John F. Wippel - 1982 - In Norman Kretzmann, Anthony Kenny & Jan Pinborg (eds.), Cambridge History of Later Medieval Philosophy. Cambridge: Cambridge University Press. pp. 385--410.
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  7. Being.John F. Wippel - 2011 - In Brian Davies & Eleonore Stump (eds.), The Oxford Handbook of Aquinas. Oxford University Press.
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  8.  56
    David Piché on the Condemnation of 1277: A Critical Study.John F. Wippel - 2001 - American Catholic Philosophical Quarterly 75 (4):597-624.
    This is a critical examination of a recent book by David Piche, which contains a new edition of the sweeping and influential condemnation by Bishop Stephen Tempier of 219 propositions on March 7,1277 at the University of Paris. In addition to the Latin text, Piche's book includes a French translation of the text of the condemnation, an introduction to the Latin text and translation, and his historico-doctrinal interpretation of the condemnation and the events leading up to it. This condemnation has (...)
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  9.  45
    The Possibility of a Christian Philosophy: A Thomistic Perspective.John F. Wippel - 1984 - Faith and Philosophy 1 (3):272-290.
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  10. Metaphysics and "Separatio" According to Thomas Aquinas.John F. Wippel - 1978 - Review of Metaphysics 31 (3):431 - 470.
    Some attention has also been devoted to a particular kind of judgment or a particular form of the intellect’s second operation, sometimes named separatio by Thomas. Important editions of questions 5 and 6 of Thomas’s commentary on the De Trinitate of Boethius in 1948 and 1955 and the groundbreaking study by L. B. Geiger in 1947, all have set the stage for further emphasis on this distinctive type of intellectual operation when it comes to one’s discovery of being, or better, (...)
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  11. Metaphysical Themes in Thomas Aquinas.JOHN F. WIPPEL - 1984 - Tijdschrift Voor Filosofie 48 (2):325-325.
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  12.  46
    The Reality of Nonexisting Possibles According to Thomas Aquinas, Henry of Ghent, and Godfrey of Fontaines.John F. Wippel - 1981 - Review of Metaphysics 34 (4):729 - 758.
    IN THIS study I shall concentrate on three leading philosophical and theological thinkers of the thirteenth century: Thomas Aquinas, Henry of Ghent, and Godfrey of Fontaines. Of these, Thomas Aquinas is surely the best known. But I have selected these three because their discussions of nonexisting possibles are sufficiently different from one another to illustrate some of the major solutions proposed to this issue at that time.
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  13.  56
    Truth in Thomas Aquinas.John F. Wippel - 1946 - Review of Metaphysics 43 (2):295 - 326.
    THOMAS AQUINAS IS WELL-KNOWN for having defended the view that truth consists of an adequation between the intellect and a thing. Perhaps no discussion of this within his literary corpus is better known than that offered in qu. 1 of his Disputed Questions on Truth. Even so, in addition to describing truth as an adequation of the intellect and a thing, he there considers a number of other definitions. Most importantly, he develops a notion of truth of being along with (...)
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  14. Metaphysical Themes in Thomas Aquinas II.John F. Wippel - 2007 - Tijdschrift Voor Filosofie 69 (4):742-743.
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  15.  61
    Thomas Aquinas's Derivation of the Aristotelian Categories (Predicaments).John F. Wippel - 1987 - Journal of the History of Philosophy 25 (1):13-34.
  16. Mediaeval Reactions to the Encounter Between Faith and Reason.John F. Wippel - 1995 - Marquette University Press.
     
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  17. Aquina's Route to the Real Distinction: A Note on "De Ente Et Essentia".John F. Wippel - 1979 - The Thomist 43 (2):279.
     
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  18. The Five Ways.John F. Wippel - 2002 - In Brian Davies (ed.), Thomas Aquinas: Contemporary Philosophical Perspectives. Oup Usa.
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  19.  94
    Norman Kretzmann on Aquinass Attribution of Will and of Freedom to Create to God.John F. Wippel - 2003 - Religious Studies 39 (3):287-298.
    The purpose of this paper is to discuss Norman Kretzmann's account of Aquinas's discussion of will in God. According to Kretzmann, Aquinas's reasoning seems to leave no place for choice on God's part, since, on Aquinas's account, God is not free not to will Himself. And so this leads to the problem about God's willing things other than Himself. On this, Kretzmann finds serious problems with Thomas's position. Kretzmann argues that Aquinas should have drawn necessitarian conclusions from his account of (...)
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  20. The Latin Avicenna as a Source of Thomas Aquinas's Metaphysics.John F. Wippel - 1990 - Freiburger Zeitschrift für Philosophie Und Theologie 37:51-90.
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  21.  68
    Thomas Aquinas, Siger of Brabant, and Their Use of Avicenna in Clarifying the Subject of Metaphysics.John F. Wippel - 1999 - The Proceedings of the Twentieth World Congress of Philosophy 1999:15-26.
    Both Aquinas and Siger were familiar with a fundamental disagreement within the earlier philosophical tradition concerning the subject of metaphysics: Is it being as being, or is it divine being? If Avicenna represented one approach to this issue, and Averroes another, both Thomas and Siger were closer to Avicennathan to Averroes in their respective solutions. Nonetheless, each resolved the issue in a distinct way. Also contested in the earlier tradition was the question of whether it belongs to physics or to (...)
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  22.  73
    Thomas Aquinas on the Ultimate Why Question: Why is There Anything at All Rather Than Nothing Whatsoever?John F. Wippel - 2007 - Review of Metaphysics 60 (4):731-753.
  23.  33
    Thomas Aquinas on Our Knowledge of God and the Axiom That Every Agent Produces Something Like Itself.John F. Wippel - 2000 - Proceedings of the American Catholic Philosophical Association 74:81-101.
  24.  28
    La destinée de la nature humaine selon saint Thomas d'Aquin. Jorge Laporta.John F. Wippel - 1969 - Speculum 44 (3):474-476.
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  25.  39
    Truth in Thomas Aquinas, Part II.John F. Wippel - 1990 - Review of Metaphysics 43 (3):543 - 567.
    IN A STUDY PREVIOUSLY PUBLISHED in this journal, I concentrated on Thomas Aquinas's theory of truth of being. Using a text from book 1, dist. 19, qu. 5, art. 1 of the commentary on the Sentences as my point of departure, I attempted to discern Thomas's answer to this question: If truth is assigned to things only analogically because of their ability to cause truth in the intellect, is truth formally and intrinsically present in things themselves or only in the (...)
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  26.  52
    Miscellanea Mediaevalia.John F. Wippel - 1984 - Review of Metaphysics 37 (4):878-879.
    This volume contains a series of papers which were presented at the 22nd Mediävistentagung held at Cologne, 3-6 September, 1980. It includes a forward by A. Zimmerman, and the following studies: W. P. Eckert, on legends about Albert the Great; F. J. Kovach, on the infinity of the divine essence and divine power according to Albert; J. I. Saranyana, on Albert's contribution to the doctrine of actus essendi; R. McInerny, on Albert and Thomas on Theology; W. J. Hoye, on salvation (...)
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  27. Metaphysical Themes in Thomas Aquinas.JOHN F. WIPPEL - 1984 - Tijdschrift Voor Filosofie 48 (1):127-127.
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  28.  13
    Godfrey of Fontaines on Intension and Remission of Accidental Forms.John F. Wippel - 1979 - Franciscan Studies 39 (1):316-355.
  29.  53
    Thomas Aquinas on What Philosophers Can Know About God.John F. Wippel - 1992 - American Catholic Philosophical Quarterly 66 (3):279-297.
  30. Bishop Stephen Tempier and Thomas Aquinas: A Separate Process Against Aquinas?John F. Wippel - 1997 - Freiburger Zeitschrift für Philosophie Und Theologie 44 (1-2):117-136.
     
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  31. Thomas Aquinas on Demonstrating God's Omnipotence.John F. Wippel - 1998 - Revue Internationale de Philosophie 52 (204):227-247.
     
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  32.  47
    Thomas Aquinas on the Distinction and Derivation of the Many From the One: A Dialectic Between Being and Nonbeing.John F. Wippel - 1985 - Review of Metaphysics 38 (3):563 - 590.
    IN his commentary on the De Trinitate of Boethius, Thomas Aquinas uses a statement taken from this Boethian treatise as the occasion to develop some personal views concerning the distinction and derivation of the many from the one. According to this statement, found in chapter 1 of the Boethian work, the principle of plurality is otherness. It is to this statement and its implications that Thomas directs his attention in qu. 4, art. 1 of his commentary.
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  33. Medieval Philosophy From St. Augustine to Nicholas of Cusa.John F. Wippel & Allan Bernard Wolter - 1969 - Free Press Collier Macmillan.
  34.  30
    Godfrey of Fontaines and the Act-Potency Axiom.John F. Wippel - 1973 - Journal of the History of Philosophy 11 (3):299-317.
  35. Thomas Aquinas on the Divine Ideas.John F. Wippel - 1993
     
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  36.  18
    Albert the Great.John F. Wippel - 1987 - International Studies in Philosophy 19 (3):93-95.
  37.  23
    Book Notes. [REVIEW]John F. Wippel - 1985 - Journal of the History of Philosophy 23 (1):128-128.
  38.  24
    Possible Sources for Godfrey of Fontaines' Views on the Act-Potency 'Composition' of Simple Creatures.John F. Wippel - 1984 - Mediaeval Studies 46 (1):222-244.
  39. The Metaphysical Thought of Godfrey of Fontaines: A Study in Late Thirteenth-Century Philosophy.John F. Wippel - 1981 - Tijdschrift Voor Filosofie 45 (3):488-488.
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  40.  20
    The Metaphysics of Theism: Aquinas's Natural Theology in Summa Contra Gentiles I (Review).John F. Wippel - 1999 - Journal of the History of Philosophy 37 (3):528-530.
  41.  29
    Substance in Aquinas’s Metaphysics.John F. Wippel - 1987 - Proceedings of the American Catholic Philosophical Association 61:2-22.
  42. Mediaeval Reactions to the Encounter between Faith and Reason.John F. Wippel - 1996 - Tijdschrift Voor Filosofie 58 (3):572-573.
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  43.  32
    Did Thomas Aquinas Defend the Possibility of an Eternally Created World? (The.John F. Wippel - 1981 - Journal of the History of Philosophy 19 (1):21-37.
  44.  10
    Miscellanea Mediaevalia. [REVIEW]John F. Wippel - 1984 - Review of Metaphysics 38 (1):151-153.
    The studies contained in this volume range widely and include the following: K. Bormann, on the concept of truth and the doctrine concerning Nous in Aristotle and some of his commentators; K. Jacobi, on "good" and "evil" and their opposition in Aristotle, some Aristotelian commentators, and Thomas Aquinas; P.-B. Lüttringhaus, on God, freedom, and necessity in Boethius's Consolation of Philosophy; G. Vuillemin-Diem, a long study concerning William of Moerbeke's translation into Latin of Aristotle's Metaphysics; R. Wielockx, on Godfrey of Fontaines (...)
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  45.  9
    "St. Thomas Aquinas, Quodlibetal Questions 1 and 2", Translated by Sandra Edwards. [REVIEW]John F. Wippel - 1985 - Journal of the History of Philosophy 23 (4):585.
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  46. Medieval Philosophy.John F. Wippel - 1969 - New York: Free Press.
  47.  8
    Albert the Great: Commemorative Essays. [REVIEW]John F. Wippel - 1987 - International Studies in Philosophy 19 (3):93-95.
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  48.  18
    The Title "First Philosophy" According to Thomas Aquinas and His Different Justifications for the Same.John F. Wippel - 1974 - Review of Metaphysics 27 (3):585 - 600.
    In addition to the above Aquinas notes that there are other objects of theoretical knowledge that do not depend on matter for their being, since they can exist apart from matter. Some of these are never found in matter, such as God or an angel. Others, such as substance, quality, being, potency, act, the one and the many, etc., exist in matter in certain cases although not in others. The fact that such objects exist without matter in certain instances suffices (...)
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  49.  8
    Categories and Logic in Duns Scotus: An Interpretation of Aristotle's "Categories" in the Late Thirteenth CenturyGiorgio Pini.John F. Wippel - 2004 - Speculum 79 (4):1126-1127.
  50.  10
    Aquinas Medalist’s Address.John F. Wippel - 1999 - Proceedings of the American Catholic Philosophical Association 73:21-30.
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