Results for 'M. Benoit Gaultier'

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  1. Réseaux de terrain.M. Bayart, G. Benoit, E. Benoit, L. Cauffriez, M. Robert, A. Chovin, J. Ciccotelli, B. Conrard, G. Mauris & R. Planade - forthcoming - Hermes.
     
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  2. Le Père GarrigouLagrange.M. Benoît Lavaud - 1964 - Revue Thomiste 64:181-99.
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  3.  63
    Achievements, Safety and Environmental Epistemic Luck.Benoit Gaultier - 2014 - Dialectica 68 (4):477-497.
    Theories of knowledge as credit for true belief, or as cognitive achievement, have to face the following objection: in the famous Barn façades case, it seems that the truth of Barney's belief that he is in front of a barn is to be explained by the correct functioning of his cognitive capacities, although we are reluctant to say that he knows he is in front of a barn. Duncan Pritchard concludes from this that a safety clause, irreducible to the conditions (...)
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  4.  47
    On the Nature (and Irrationality) of Non-religious Faith.Benoit Gaultier - forthcoming - Erkenntnis.
    My main aim in this paper is to contribute to the elucidation of the nature of non-religious faith. I start by summarising several well-known arguments that belief is neither necessary nor sufficient for faith. I then try to identify the nature of the positive cognitive attitude towards p that is involved in having faith that p. After dismissing some candidates for the role, I explore the idea that faith and hope are similar attitudes. On this basis, I then advance a (...)
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  5.  93
    Skills, procedural knowledge, and knowledge-how.Benoit Gaultier - 2017 - Synthese 194 (12):4959-4981.
    My main intention in this article is to settle the question whether having the ability to \ is, as Ryleans think, necessary for knowing how to \, and to determine the kind of role played by procedural knowledge in knowing how to \ and in acquiring and possessing the ability to \. I shall argue, in a seemingly anti-Rylean fashion, that when it comes to know-hows that are ordinarily categorised as physical skills, or—to be, for the moment, philosophically neutral—as enabling (...)
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  6.  18
    The Iconicity of Thought and its Moving Pictures: Following the Sinuosities of Peirce's Path.Benoit Gaultier - 2017 - Transactions of the Charles S. Peirce Society 53 (3):374.
    When one tries to determine what the iconic dimension of thought consists in for Peirce and what its range is, one might have the impression that his remarks on this matter are inconsistent. For instance, on the one hand he writes the following: Remember it is by icons only that we really reason, and abstract statements are valueless in reasoning except so far as they aid us to construct diagrams. The sectaries of the opinion I am combating seem, on the (...)
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  7.  68
    Epistemic Value: The Insufficiency of Truth.Benoit Gaultier - 2017 - American Philosophical Quarterly 54 (3):303-316.
    We are naturally inclined to judge that it is better to know that p than to merely truly believe that p. How to account for this intuition? In this paper, I examine Williamson, Goldman and Olsson, and Pritchard's answers, and agree with Pritchard that it cannot be consistently claimed that knowledge is epistemically superior to mere true belief, and that truth is the only finally valuable epistemic good. Contrary to Pritchard, I argue that the latter claim is deeply mistaken. I (...)
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  8.  27
    On Peirce's Claim that Belief Should Be Banished from Science.Benoit Gaultier - 2016 - Transactions of the Charles S. Peirce Society 52 (3):390.
    Charles S. Peirce holds some views about science and inquiry whose exact significance and ratio essendi are notoriously hard to grasp. One of these is particularly intriguing, namely, his frequently inferring from the intuitive ideas that science consists “in diligent inquiry into truth for truth’s sake”, and that the greatest threat to science is to “block the way of inquiry”, the conclusions that “belief […] has no place in science” and that the “scientific man”, when inquiring, has only “provisional” opinions. (...)
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  9.  49
    A Neglected Ramseyan View of Truth, Belief, and Inquiry.Benoit Gaultier - 2017 - Journal of Philosophy 114 (7):366-380.
    For F. P. Ramsey, “there is no separate problem of truth,” but, rather, substantive problems about the nature of belief and judgment and the place and function of truth in these propositional attitudes. In this paper, I expound and defend an important but largely overlooked aspect of Ramsey’s view of belief and inquiry: his thesis that truth does not intervene at all in one’s ordinary beliefs, nor in one’s ordinarily inquiring into—in the sense of wondering, or reflecting on—whether or not (...)
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  10.  42
    When is epistemic dependence disvaluable?Benoit Gaultier - 2021 - Thought: A Journal of Philosophy 10 (3):178-187.
    There clearly seems to be something problematic with certain forms of epistemic dependence. However, it has proved surprisingly difficult to articulate what this problem is exactly. My aim in this paper is to make clear when it is problematic to rely on others or on artefacts and technologies that are external to us for the acquisition and maintenance of our beliefs, and why. In order to do so, I focus on the neuromedia thought experiment. After having rejected different ways in (...)
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  11.  27
    God and the Girl.Benoit Gaultier - 2020 - Philosophia 49 (3):999-1005.
    Imagine you are an agnostic who wants to maximise your chances of getting the right answer to the question whether God exists. I show that theism and atheism are not on an epistemic par with one another because, under certain possible epistemically neutral conditions, the rational thing for you to do from a purely epistemic point of view would be to bet on the atheist’s judgement that God doesn’t exist rather than on the theist’s judgement that God does exist.
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  12.  38
    On the alleged normative significance of a platitude.Benoit Gaultier - 2018 - Ratio 32 (1):42-52.
    It seems to be a platitude that the belief that p is correct iff it is true that p. And the claim that truth is the correct‐making feature of belief seems to be just another way of expressing this platitude. It is often thought that this indicates that truth constitutes a normative standard or criterion of correctness for belief because it seems to follow from this platitude that having a false belief is believing wrongly, and having a true belief is (...)
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  13. Qu'est-ce que le pragmatisme?Benoit Gaultier - 2016 - Paris: Librarie philosophique J. Vrin.
    Le pragmatisme semble etre devenu la chose du monde la mieux partagee. A la fois revolution philosophique et rehabilitation du sens commun, il est en tout cas difficile aujourd'hui de se declarer anti-pragmatiste sans apparaitre vouloir defendre une forme depassee de ratiocination scolastique. Cet etat de fait necessite qu'une reponse claire soit apportee a la question Qu'est-ce que le pragmatisme?. La these qui se trouve defendue dans cet ouvrage est que le coeur, a la fois historique et conceptuel, du pragmatisme (...)
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  14.  36
    Thought Experiments and Knowledge of Metaphysical Modality.Benoit Gaultier - 2016 - Grazer Philosophische Studien 93 (4):525-547.
    According to Timothy Williamson, philosophy is not a mere conceptual investigation and does not involve a specific cognitive ability, different in nature from those involved in acquiring scientific or ordinary knowledge of the world. The author holds that Williamson does not succeed in explaining how it is possible for us to acquire, through thought experiments, the type of knowledge that, according to him, philosophy predominantly aims to acquire—namely, knowledge of metaphysical modality. More specifically, the author considers in detail Russell’s stopped (...)
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  15. Responsibility for Doxastic Strength Grounds Responsibility for Belief.Benoit Gaultier - 2020 - In Sebastian Schmidt & Gerhard Ernst (eds.), The Ethics of Belief and Beyond: Understanding Mental Normativity. Abingdon, UK: Routledge. pp. 71-85.
    How is it possible for deontic evaluations of beliefs to be appropriate if we do not have voluntary control over our beliefs? Gaultier argues that we should reject the claim that we can have indirect control over beliefs in virtue of the basic voluntary control we have over our actions. We have another kind of indirect control over beliefs: we can demonstrate doxastic strength or, on the contrary, doxastic weakness when forming our beliefs. That is, we can resist or, (...)
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  16. Avons-nous des obligations épistémiques ?Benoit Gaultier - 2014 - In Jean-Marie Chevalier Benoit Gaultier (ed.), Connaître. Questions d’épistémologie contemporaine. Ithaque. pp. 351-369.
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  17. Bourdieu, la nature de l’activité intellectuelle et ce que la sociologie peut apporter à la philosophie.Benoit Gaultier - 2021 - In Louis Pinto (ed.), La construction d'objet en sociologie. Paris: Éditions du croquant. pp. 215-243.
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  18.  13
    Comment défendre l’anti-pragmatisme de Clifford à propos des croyances en général et des croyances religieuses en particulier.Benoit Gaultier - 2018 - ThéoRèmes 13 (13).
    I outline and criticise the received interpretation of the controversy between Clifford and James over the ethics of belief. I defend Clifford’s view by arguing that his maxim ‘that it is wrong, always, everywhere, and for anyone, to believe anything upon insufficient evidence’ should be understood as stating that any belief that results from the corruption of one’s judgement by one’s desires is wrong. I indicate what follows about religious beliefs in particular.
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  19. De Cambridge à Canberra, et retour : élucider ou connaître les essences?Benoit Gaultier - 2020 - Klesis 45.
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  20.  2
    Dieu et le désir de vérité.Benoit Gaultier - 2020 - la Vie des Idées.
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  21. Désaccords philosophiques, défi de l’intégration et investigation conceptuelle.Benoit Gaultier - 2013 - In Claudine Tiercelin (ed.), _La reconstruction de la raison_. Paris: Editions du Collège de France.
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  22.  1
    Finir le travail épistémologique à coups de métaphysique?Benoit Gaultier - 2016 - In Jean-Marie Chevalier & Benoit Gaultier (eds.), La connaissance et ses raisons. Collège de France.
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  23. Le pragmatisme et les concepts de la perception : l’iconicité en action.Benoit Gaultier - 2013 - Intellectica 60:181-202.
     
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  24. An Argument Against the Possibility of Gettiered Beliefs.Benoit Gaultier - 2014 - Logos and Episteme 5 (3): 265-272.
    In this paper, I propose a new argument against Gettier’s counterexamples to the thesis that knowledge is justified true belief. I claim that if there is no doxastic voluntarism, and if it is admitted that one has formed the belief that p at t1 if, at t0, one would be surprised to learn or discover that not–p, it can be plausibly argued that Gettiered beliefs simply cannot be formed.
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  25.  10
    Comment comprendre un être dépourvu de langage?Benoit Gaultier - 2023 - Revue de Métaphysique et de Morale 119 (3):353-369.
    Répondre à la question de savoir comment comprendre un être dépourvu de langage implique de savoir quels types d’attitudes intentionnelles, et avec quels contenus, il est possible de lui attribuer. On examinera ici trois réponses « différentialistes » à cette dernière question, d’après lesquelles une différence de catégorie ou de nature sépare, s’agissant de ces attitudes et de leurs contenus, les êtres pourvus de langage, tels les humains, et ceux qui en sont dépourvus, tels les animaux. On discutera en particulier (...)
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  26.  25
    Epistemic Purism and Doxastic Puritanism.Benoit Gaultier - 2018 - Proceedings of the XXIII World Congress of Philosophy 37:9-13.
    The pragmatist epistemologist is supposed to defend the idea that there is no pure epistemic activity and, thereby, that the way we form our beliefs does not have to be assessed according to aims, or norms that rest on the illusory denial of the pragmatic encroachment of any inquiry. According to the pragmatist, the kind of epistemic purism that is widely endorsed in contemporary epistemology has in fact no other raison d’être than the doxastic puritanism that appears in W. K. (...)
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  27.  15
    Peirce et les deux paquets de cartes : les probabilités peuvent-elles être le guide de la vie?Benoit Gaultier - 2017 - Cahiers Philosophiques 3 (3):67-90.
    Grâce à une célèbre expérience de pensée impliquant un choix à effectuer entre deux paquets de cartes, Peirce estime avoir avancé un argument concluant en faveur de la thèse de l’enracinement social de la logique. Puisque cet argument repose sur une conception fréquentiste des probabilités, il va s’agir d’interroger cette conception et de se demander s’il est possible de défendre l’idée qu’il est rationnel pour un individu de fonder ses actions sur des estimations de probabilités sans avoir à endosser la (...)
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  28.  12
    Connaître: Questions d’épistémologie contemporaine.Jean-Marie Chevalier & Benoit Gaultier (eds.) - 2014 - Paris: Editions d'Ithaque.
    Qu'est-ce que la connaissance? Que pouvons-nous connaître? Et comment connaissons-nous? Ces questions philosophiques classiques relèvent de l'épistémologie, qui excède largement l'histoire philosophique des sciences à laquelle elle se trouve trop souvent réduite. Attentif aux enseignements des sciences de la cognition comme aux exigences normatives de la connaissance, le présent volume introduit aux questions les plus débattues de l'épistémologie contemporaine de façon nouvelle et accessible. Ses chapitres ont été rédigés par une nouvelle génération de philosophes francophones dont les recherches s'inscrivent résolument (...)
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  29. La connaissance et ses raisons.Jean-Marie Chevalier & Benoit Gaultier (eds.) - 2016 - Collège de France.
    Les textes réunis dans ce volume traitent de questions particulièrement discutées de l’épistémologie contemporaine, entendue comme élucidation philosophique de la nature de la connaissance, de sa valeur et de ses modalités, ainsi que de la justification et des modalités de la croyance. Une clarification des notions de raison et de justification permet notamment d’affronter de manière renouvelée les défis du scepticisme. L’épistémologie y est ainsi présentée dans toute son extension, de l’analyse du concept de connaissance aux conditions sociales de la (...)
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  30.  38
    An adaptive function of mental time travel: Motivating farsighted decisions.Roland G. Benoit, Ruud M. W. J. Berkers & Philipp C. Paulus - 2018 - Behavioral and Brain Sciences 41.
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  31.  5
    Political complexity and the pervading role of ideology in policy-making.Benoît Béchard, Mathieu Ouimet, Helen M. Hodgetts, Frédéric Morneau-Guérin & Sébastien Tremblay - 2024 - Journal of Dynamic Decision Making 9.
    Policy-makers use different decision-making strategies and base their decisions – more or less explicitly – on both expert knowledge and opinions in order to cope with the sheer complexity of societal challenges and the political environment. Most politicians rely to some extent on personal ideology in the implementation of public policies. Potential decision biases such as ‘repair service behavior’ – the human tendency to try fixing what appears to be most problematic at first – also influence decision-making. While ideology plays (...)
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  32.  14
    The Notion of History in Early Mediaeval Historians.Benoit M. Lacroix - 1948 - Mediaeval Studies 10 (1):219-223.
  33. Le Sens de l'Art.P. Gaultier & M. Émile Boutroux - 1907 - Revue de Métaphysique et de Morale 15 (6):4-6.
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  34.  9
    Positive emotions foster spontaneous synchronisation in a group movement improvisation task.Andrii Smykovskyi, Marta M. N. Bieńkiewicz, Simon Pla, Stefan Janaqi & Benoît G. Bardy - 2022 - Frontiers in Human Neuroscience 16.
    Emotions are a natural vector for acting together with others and are witnessed in human behaviour, perception and body functions. For this reason, studies of human-to-human interaction, such as multi-person motor synchronisation, are a perfect setting to disentangle the linkage of emotion with socio-motor interaction. And yet, the majority of joint action studies aiming at understanding the impact of emotions on multi-person performance resort to enacted emotions, the ones that are emulated based on the previous experience of such emotions, and (...)
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  35.  8
    Hospitalité : enjeux théologiques contemporains.Benoît Bourgine - 2022 - Revue des Sciences Philosophiques Et Théologiques 106 (2):201-216.
    Dans la théologie contemporaine, la notion d’hospitalité dépend, en premier lieu, de la réception que le thème, compris en sens divers, a connue dans la société et la culture (1. Polysémie, plasticité, tensions). Son actualité est due à une réalité géopolitique du début du xxi e siècle qui concerne Europe et Amérique du nord, à savoir la crise migratoire, en même temps qu’au flot de réflexions et de prises de position que cette crise a généré (2. Actualité politique). À propos (...)
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  36.  15
    Expérience et foi: réplique à Kai Nielsen.Benoît Garceau - 1983 - Dialogue 22 (3):405-414.
    Je voudrais d'abord remercier Kai Nielsen d'avoir bien voulu me communiquer, deux semaines avant cette rencontre, le texte de son exposé. Cela m'a donné le temps d'absorber le choc de sa critique, de préparer une réplique qui soit autre chose qu'une riposte et puisse contribuer à clarifier quelque peu le débat dans lequel nous sommes tous deux engagés.
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  37.  1
    La pensée contemporaine: les grands problèmes.Paul Gaultier - 1911 - Paris: Hachette et cie.
    Excerpt from La Pensee Contemporaine: Les Grands Problemes En effet, M. Henri Poincare demontre que la science vit non seulement d'hypotheses, autre ment dit de suppositions plus ou moins verifiables sur les rapports phenomenaux qu'elle vise exclu sivement, les lois scientifiques n'etant que leur affirmation confirmee, mais encore de con ventions ou, plus precisement, d'artifices, de propositions admises comme vraies, bien qu'on les sache ne point meriter ce titre, uniquement pour les commodites de l'etude, voire de la pratique, et le (...)
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  38.  13
    Empirisme Logique et Langage Religieux. Trois Approches Anglo-Saxonnes Contemporaines: R.B. Braith-Waite, R.M. Hare, I.T. Ramsey. Par Pierre Lucier. Tournai, Desclée et Cie, Montréal, Bellarmin, Collection «Recherches» 17, 1976. 461 p. [REVIEW]Benoît Garceau - 1977 - Dialogue 16 (2):356-359.
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  39.  11
    R. Harald Baayen — Word Frequency Distributions. Text, Speech and Language Technology n°18, Dordrecht : Kluwer Academic Publishers, 2001, 334 p. + 1 CD-Rom. [REVIEW]Benoît Habert & Michèle Jardino - 2003 - Corpus 2.
    H. Baayen (désormais HB) a publié récemment, généralement en partenariat, de nombreux articles importants en statistique linguistique, sur la notion de productivité morphologique tout particulièrement [Baayen et al., 2000 ; Baayen & Schreuder, 2000] L'ouvrage de synthèse qu'il présente est une étude statistique approfondie des distributions des fréquences des mots. A travers ce sujet clairement affiché dans le titre mais à première vue rebattu, HB semble, au moins pour les distributions des m..
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  40.  3
    R. Harald Baayen — Word Frequency Distributions. Text, Speech and Language Technology n°18, Dordrecht : Kluwer Academic Publishers, 2001, 334 p. + 1 CD-Rom. [REVIEW]Benoît Habert & Michèle Jardino - 2003 - Corpus 2.
    H. Baayen (désormais HB) a publié récemment, généralement en partenariat, de nombreux articles importants en statistique linguistique, sur la notion de productivité morphologique tout particulièrement [Baayen et al., 2000 ; Baayen & Schreuder, 2000] L'ouvrage de synthèse qu'il présente est une étude statistique approfondie des distributions des fréquences des mots. A travers ce sujet clairement affiché dans le titre mais à première vue rebattu, HB semble, au moins pour les distributions des m...
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  41. Joseph and M.-Benoît Lavaud.“La charité comme amitié d'apres saint Thomas.”.M. Keller - 1929 - Revue Thomiste 34:445-75.
     
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  42. Fixism and evolutionism in the age of the enlightenment-le'telliamed'of demaillet, Benoit.M. Benitez - 1990 - Rivista di Storia Della Filosofia 45 (2):247-268.
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  43. La Papaute au XXe siecle: Colloque de la Fondation Singer-Polignac (edited by Edouard Bonnefous, Jean Foyer and Joel-Benoit d'Onorio).M. J. Walsh - 2000 - Heythrop Journal 41 (1):133-134.
     
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  44. Benoît OP.“Saint Thomas et la causalité physique instrumentale de la sainte humanité et des sacrements à propos d'un livre récent.”. [REVIEW]M. Lavaud - 1927 - Revue Thomiste 32:292-316.
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  45.  37
    Is John Buridan the Author of the Anonymous Traité de l'âme Edited by Benoît Patar?Sander W. de Boer & Paul J. J. M. Bakker - 2011 - Bulletin de Philosophie Medievale 53:283 - 332.
    In 1991, Benoît Patar published a set of anonymous commentaries on Aristotle’s De anima. He argued that both works should be ascribed to John Buridan and, taken together, constitute the first of Buridan’s three series of lectures on De anima. Even though Patar’s proof of the authenticity of the commentaries has not been unanimously accepted, his attribution of the works to Buridan turned out to be persistent. This article examines the question of the authenticity of the two anonymous commentaries. It (...)
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  46.  25
    Prolegomena to a Study of John Buridan’s Physics.Johannes M. M. H. Thijssen - 2005 - American Catholic Philosophical Quarterly 79 (3):493-502.
    After a brief sketch of the state of Buridan studies, this review article examines the recent study, by Benoît Patar, of a commentary on Aristotle’s Physics that is generally attributed to Albert of Saxony, but which Patar believes to have been authored by John Buridan (the text is preserved in the manuscript Bruges, Stadsbibliotheek 477, fols. 60va–163vb, and was edited by Patar himself in 1999). Patar is utterly convinced that the Bruges Quaestiones represent Buridan’s prima lectura, that is, his first (...)
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  47.  16
    P. Benoît et M.-E. Boismard, Synopse des quatre évangiles en français, tome II : commentaire par M.-E. Boismard, avec la collaboration de A. Lamouille et P. Sandevoir. Préface de P. Benoît, Paris, Cerf, 1972 , 456 pages. [REVIEW]Paul-Émile Langevin - 1975 - Laval Théologique et Philosophique 31 (2):220.
  48. P. BENOIT et M.-E. BOISMARD, "Synopse des quatre évangiles en français", tome II. [REVIEW]P. Langevin - 1975 - Laval Théologique et Philosophique 31 (2):207.
     
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  49.  28
    "Judicium: Vocabulaire, sources, doctrine de saint Thomas d'Aquin," by Benoit Garceau, O.M.I. [REVIEW]Vernon J. Bourke - 1970 - Modern Schoolman 48 (1):62-64.
  50.  2
    (a.m.) go for a Long Walk on the Much too Long Coastal Path.Martin Cohen - 2010 - In Mind Games. Oxford, UK: Wiley‐Blackwell. pp. 39–40.
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