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Journal articles on the topic 'Medieval Theory'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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1

Wood, Rega. "Walter Burley on Motion in a Vacuum." Traditio 45 (1990): 191–217. http://dx.doi.org/10.1017/s0362152900012733.

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We all ‘know’ that medieval Aristotelians did not believe that a vacuum was possible, and we are complacent in our ‘knowledge’ that they were wrong. Even if we have an inkling of the sophistication of much medieval thinking on this topic, we are unlikely to suppose that anything medievals had to say on the subject is worth the trouble to study. What we may not realize is that not all medievals thought a vacuum or motion in a vacuum was impossible; following Avempace, in fact, many medieval philosophers argued that motion in a vacuum was possible, at least in theory.

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2

Novaes, Catarina Dutilh. "Theory of Supposition vs. Theory of Fallacies in Ockham." Vivarium 45, no. 2 (2007): 343–59. http://dx.doi.org/10.1163/156853407x217812.

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AbstractI propose to examine the issue of whether the ancient tradition in logic continued to be developed in the later medieval period from the vantage point of the relations between two specific groups of theories, namely the medieval theories of supposition and the (originally) ancient theories of fallacies. More specifically, I examine whether supposition theories absorbed and replaced theories of fallacies, or whether the latter continued to exist, with respect to one particular author, William of Ockham. I compare different parts of Ockham's Summa Logicae, namely III-4 (on fallacies), an

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3

Pilsworth, C., and D. Banham. "Medieval Medicine: Theory and Practice." Social History of Medicine 24, no. 1 (2011): 2–4. http://dx.doi.org/10.1093/shm/hkq117.

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4

Read, Stephen. "The medieval theory of consequence." Synthese 187, no. 3 (2011): 899–912. http://dx.doi.org/10.1007/s11229-011-9908-6.

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5

Johnson, Ian. "Rethinking Medieval Translation: Ethics, Politics, Theory." Translation Studies 9, no. 1 (2015): 121–23. http://dx.doi.org/10.1080/14781700.2015.1071277.

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6

Cole, A. "Introduction: The Medieval Turn in Theory." Minnesota review 2013, no. 80 (2013): 80–82. http://dx.doi.org/10.1215/00265667-2018387.

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7

Fairbrother, Daniel, and Chris Wickham. "Medieval history and theory: a conversation." Rethinking History 22, no. 4 (2018): 525–45. http://dx.doi.org/10.1080/13642529.2018.1528047.

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8

Haymes, Edward. "Oral Theory and Medieval German Poetry." Oral Tradition 18, no. 2 (2004): 258–60. http://dx.doi.org/10.1353/ort.2004.0066.

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9

Lusignan, S. "Rethinking Medieval Translation: Ethics, Politics, Theory." French Studies 67, no. 4 (2013): 547–48. http://dx.doi.org/10.1093/fs/knt172.

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10

Butterfield, Ardis. "Medieval genres and modern genre theory." Paragraph 13, no. 2 (1990): 184–201. http://dx.doi.org/10.3366/para.1990.0014.

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11

Teschke, Benno. "Geopolitical Relations in the European Middle Ages: History and Theory." International Organization 52, no. 2 (1998): 325–58. http://dx.doi.org/10.1162/002081898753162848.

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The European Middle Ages have recently attracted the attention of international relations (IR) scholars as a “testing-ground” for established IR theories. Neorealists, historicizing neorealists, and constructivists dispute the meanings of medieval anarchy and hierarchy in the absence of sovereignty. On the basis of a detailed critique of these approaches, I offer a historically informed and theoretically controlled interpretation of medieval geopolitics revolving around contested social property relations. My interpretation is meta-theoretically guided by dialectical principles. Lordships are

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12

Hussey, M. Edmund, and Ann Payne. "Medieval Beasts." Antioch Review 49, no. 4 (1991): 614. http://dx.doi.org/10.2307/4612479.

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13

Rikhardsdottir, Sif. "Medieval Emotionality: The Feeling Subject in Medieval Literature." Comparative Literature 69, no. 1 (2017): 74–90. http://dx.doi.org/10.1215/00104124-3794619.

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14

Liu, Yixuan. "A Comparative Study of Medieval Religious Spirituality: Bonaventure’s Theory of Six Stages of Spirituality and Śaṅkara’s Sixfold Practice Theory of Advaita Vedānta". Religions 15, № 1 (2023): 39. http://dx.doi.org/10.3390/rel15010039.

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In medieval India, the desire for “the unity of Brahman and Self” was present in the Vedānta tradition of Hinduism. Adi Śaṅkara, the master of Vedānta philosophy, proposed the six-fold sādhana: mind control, sense control, mental tranquility, endurance, potential faith, and concentration. These six-fold practices can help Vedānta followers realize unity with Brahman. In medieval Christianity, mysticism was regarded as an important path for Christians to seek a closer relationship with God. Pursuing “the unity of God and man” became the goal and direction of Christians at that time, which could

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15

Archambault, Jacob. "Introduction: Consequences in Medieval Logic." Vivarium 56, no. 3-4 (2018): 201–21. http://dx.doi.org/10.1163/15685349-12341361.

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Abstract This paper summarizes medieval definitions and divisions of consequences and explains the import of the medieval development of the theory of consequence for logic today. It then introduces the various contributions to this special issue of Vivarium on consequences in medieval logic.

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16

Burshatin, Israel. "Hispanism, Queer Theory, and Community." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 50, no. 1-2 (2021): 149–59. http://dx.doi.org/10.1353/cor.2021.a910116.

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Abstract: Israel Burshatin examines how queer approaches to medieval and early modern Spanish history and cultural production such as those found in Queer Iberia can help scholars rethink the hegemonic notions of "Hispanism."

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17

Kemp, Simon, and Garth J. O. Fletcher. "The Medieval Theory of the Inner Senses." American Journal of Psychology 106, no. 4 (1993): 559. http://dx.doi.org/10.2307/1422969.

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18

Brown, Stephen F. "Medieval Supposition Theory in Its Theological Context." Medieval Philosophy & Theology 3 (1993): 121–57. http://dx.doi.org/10.5840/medievalpt199335.

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19

O'Donovan, Joan Lockwood. "The Theological Economics of Medieval Usury Theory." Studies in Christian Ethics 14, no. 1 (2001): 48–64. http://dx.doi.org/10.1177/095394680101400105.

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20

Walter, Katie L. "Fragments for a medieval theory of prosthesis." Textual Practice 30, no. 7 (2016): 1345–63. http://dx.doi.org/10.1080/0950236x.2016.1235844.

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21

Whittington, Karl. "Medieval intersex in theory, practice, and representation." postmedieval 9, no. 2 (2018): 231–47. http://dx.doi.org/10.1057/s41280-018-0085-3.

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22

Laird, Edgar S. "Robert Grosseteste, Albumasar, and Medieval Tidal Theory." Isis 81, no. 4 (1990): 684–94. http://dx.doi.org/10.1086/355545.

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23

STUARD, SUSAN MOSHER. "The Chase After Theory: Considering Medieval Women." Gender & History 4, no. 2 (1992): 135–46. http://dx.doi.org/10.1111/j.1468-0424.1992.tb00053.x.

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24

Yi, Liu. "The Three Dao Theory of Medieval Taoism." Religions of Korea 59 (October 15, 2024): 134–61. https://doi.org/10.37860/krel.2024.10.59.134.

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25

Zamperetti Martín, Deidamia Sofía. "IX Jornadas de Estudios Clásicos y Medievales “Diálogos Culturales”: El tiempo en la literatura antigua y medieval: Orígenes, Ciclos, Edades." Synthesis 26, no. 2 (2019): e068. http://dx.doi.org/10.24215/1851779xe068.

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26

Gajic, Aleksandar. "Neo-meidevalism in contemporary social theory." Zbornik Matice srpske za drustvene nauke, no. 142 (2013): 49–61. http://dx.doi.org/10.2298/zmsdn1342055g.

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?Neo-medievalism? has become well known concept in contemporary social theory. It is widely used by historians, sociologists of culture and international relations theorists, not only for the critical reconsideration of heritage from ?historical? Middle Ages, but also for the easier and more accurate distinguishing of their cultural-historical and international-political aspirations through analogies with contemporary social processes. This paper deals with the emergence of ?neo-medieval motives? in social theory and philosophy since Romanticism, throughout ?catholic cultural renewal? and ?Rus

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27

Corradi, Marco Claudio. "Notes on Competition and Justum Pretium Theory and Practice in Medieval Italy." Antitrust Bulletin 63, no. 3 (2018): 330–49. http://dx.doi.org/10.1177/0003603x18780558.

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Medieval Italian Comuni are often considered as one of the cradles of the modern capitalist spirit. Comuni introduced economic legislation in an attempt to counteract restrictions to competition on the one hand and to control the price of certain goods and services on the other. Price control of basic commodities was often motivated by reasons of public order – such as preventing commoners’ riots. Despite some loose analogies with the modern European Union competition law approach to pricing – namely in the area of excessive pricing – the Italian medieval Comuni pricing theory and practice sub

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28

Ziyovuddinova, Mukhlisa. "Arud System In View Of Metric Theory." American Journal of Applied sciences 03, no. 05 (2021): 234–39. http://dx.doi.org/10.37547/tajas/volume03issue05-37.

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This article examines the metric system of arud, created by the largest medieval Arab philologist Khalil ibn Ahmad, one of the founders of the famous Basrii philological school. The system of Khalil ibn Ahmad does not proceed from the concept of a syllable, but from the concept of "harf" in this case meaning "letter", that is, the part of a word graphically denoted by a letter.

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29

Pasnau, I—Robert. "Medieval Modal Spaces." Aristotelian Society Supplementary Volume 94, no. 1 (2020): 225–54. http://dx.doi.org/10.1093/arisup/akaa004.

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Abstract There is often said to be something peculiar about the history of modal theory up until the turn of the fourteenth century, when John Duns Scotus decisively reframed the issues. I wish to argue that this impression of dramatic discontinuity is almost entirely a misimpression. Premodern philosophers prescind from the wide-open modal space of all possible worlds because they seek to adapt their modal discourse to the explanatory and linguistic demands of their context.

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30

Blanton, C. D. "Theory by Analogy." PMLA/Publications of the Modern Language Association of America 130, no. 3 (2015): 750–58. http://dx.doi.org/10.1632/pmla.2015.130.3.750.

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A is—A.—G. W. F. Hegel (Science of Logic 415)The thing stated and the restatement have constituted an analogy.—Wallace Stevens (129)M-C-M'.—Karl Marx (257)There is a hint of Minerva's owl in medieval philosophy's relation to the apparently mundane formal question of analogy. The problem is everywhere in scholastic thought, inherited from Aristotle and Averroës, then adapted as one of the basic formal mechanisms through which Thomistic logic both transposes its own theological categories onto an older classical framework and apprehends metaphysical relations of being, of identity and difference

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31

Snyder, John L. "A Road Not Taken: Theinred of Dover's Theory of Species." Journal of the Royal Musical Association 115, no. 2 (1990): 145–81. http://dx.doi.org/10.1093/jrma/115.2.145.

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The music theory of the Middle Ages had its origins in the music theory of late antiquity. As Markovits observes, ‘The fundamental structure of ancient music theory is the tetrachord’; in turn, the medieval gamut had its origin in the Greater Perfect System, and was similarly constructed from conjunct and disjunct tetrachords. The chromatic and enharmonic genera disappeared, but the tetrachord synemmenon remained as the source of the only sanctioned medieval altered note, the B♭.

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32

Turner, Joseph. "Rhetoric and Performing Anger: Proserpina's Gift and Chaucer's Merchant's Tale." Rhetorica 34, no. 4 (2016): 427–54. http://dx.doi.org/10.1525/rh.2016.34.4.427.

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Although scholars have historically minimized the relationship between medieval grammatical and rhetorical traditions and Chaucer's poetics, Proserpina's angry speech in the Merchant's Tale represents the intersection of medieval classroom grammar exercises, Geoffrey of Vinsauf's theory of delivery, and poetics. Proserpina's angry speech reveals that her rhetoric is calculated to subvert the masculine power structures that surround her. Such a focus on Chaucer's depiction of women's persuasive tactics helps to highlight Chaucer's deep engagement with rhetoric beginning in the 1380's. Moreover,

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33

Filipović, Anastasija, and Aleksandar Drašković. "The cartesian shift: Redefining passions from medieval to contemporary perspectives." Belgrade Philosophical Annual 37, no. 2 (2024): 213–27. https://doi.org/10.5937/bpa2402213f.

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Our aim in this paper is to investigate the novelties that Descartes' theory of passions brings to contemporary emotion theories by contrasting it with a medieval understanding of passions. We review how Gregory of Nyssa, Augustine of Hippo, John of Damascus and Thomas Aquinas apprehend passions and compare their view to Descartes' as well as the other three most prominent contemporary theories of emotions: Jesse Prinz's theory, enactive theory. According to medieval perspectives, passions are seen through a value-laden lens and are deeply intertwined with religious beliefs. Descartes' theory

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34

Leupin, Alexandre, and Jean-Charles Huchet. "Le Roman Medieval." Comparative Literature 39, no. 3 (1987): 270. http://dx.doi.org/10.2307/1770250.

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35

Frank, Roberta, and Carol J. Clover. "The Medieval Saga." Comparative Literature 37, no. 4 (1985): 364. http://dx.doi.org/10.2307/1770284.

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36

Arthur Bahr and Alexandra Gillespie. "Medieval English Manuscripts:." Chaucer Review 47, no. 4 (2013): 346. http://dx.doi.org/10.5325/chaucerrev.47.4.0346.

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37

Jervis, Ben. "Assemblage Theory and Town Foundation in Medieval England." Cambridge Archaeological Journal 26, no. 3 (2016): 381–95. http://dx.doi.org/10.1017/s0959774316000159.

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It is proposed that our understanding of medieval town foundation is limited by a failure to appreciate that ‘town’ is a relational category. It is argued that urban character emerges from social relations, with some sets of social relationship revealing urbanity and others not, as places develop along distinctive, but related, trajectories. This argument is developed through the application of assemblage theory to the development of towns in thirteenth-century southern England. The outcome is a proposal that, by focusing on the social relations through which towns are revealed as a distinctiv

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38

MISZTAL, BARBARA, and DIETER FREUNDLIEB. "THE CURIOUS HISTORICAL DETERMINISM OF RANDALL COLLINS." European Journal of Sociology 44, no. 2 (2003): 247–69. http://dx.doi.org/10.1017/s0003975603001267.

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Randall Collins' The Sociology of Philosophies: A Global Theory of Intellectual Change (1998) examines and compares communities of intellectuals linked as networks in ancient and medieval China and India, medieval and modern Japan, ancient Greece, medieval Islam and Judaism, medieval Christendom and modern Europe. The book has been the subject of many interesting and often positive reflections (for example, European Journal of Social Theory 3 (I), 2000; Review Symposium or reviews in Sociological Theory 19 (I), March 2001). However, it has also attracted a number of critical reviews (for examp

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39

Reissland, N. "Medieval Children." Common Knowledge 9, no. 1 (2003): 160. http://dx.doi.org/10.1215/0961754x-9-1-160.

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40

Andrews, Tarren, and Wallace Cleaves. "Indigenous Futures and Medieval Pasts." English Language Notes 58, no. 2 (2020): 167–79. http://dx.doi.org/10.1215/00138282-8558046.

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Abstract In this interview Bitterroot Salish medievalist Tarren Andrews and Tongva medievalist Wallace Cleaves discuss the past, present, and future of medieval studies. Their conversation focuses on what it means and has meant to be a Native American scholar in the field of medieval studies, their hope and concerns for the Indigenous turn, and what interested them in medieval studies to begin with. Most important, Andrews and Cleaves discuss how their Native communities impact their medieval scholarship.

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41

Parsons, Terence. "Missing Modes of Supposition." Canadian Journal of Philosophy Supplementary Volume 23 (1997): 1–24. http://dx.doi.org/10.1080/00455091.1997.10715960.

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Supposition theory is a medieval account of the semantics of terms as they function in sentences. The word ‘supposition’ is probably interchangeable with our word ‘reference,’ but I'll leave it as ‘supposition’ so as to identify the medieval source of the theory I discuss here. Medieval writers had a great deal to say about supposition; this paper focuses on only one part of the theory, the study of what is now generally called the theory of modes of common personal supposition. The word ‘common’ is used here as in ‘common term,’ as opposed to ‘singular term,’ but in fact, the theory focuses o

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42

Burns, E. Jane. "Where Feminist Theory and the Medieval Text Intersect." Medieval Feminist Newsletter 5 (June 1988): 6–8. http://dx.doi.org/10.17077/1054-1004.1514.

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43

Heng, Geraldine. "Desire in Language: Theory, Feminism, and Medieval Texts." Medieval Feminist Newsletter 5 (June 1988): 8–11. http://dx.doi.org/10.17077/1054-1004.1515.

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44

Irvine, Martin. "Medieval Grammatical Theory and Chaucer's House of Fame." Speculum 60, no. 4 (1985): 850–76. http://dx.doi.org/10.2307/2853727.

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45

Ireland, Richard W. "Theory and Practice within the Medieval English Prison." American Journal of Legal History 31, no. 1 (1987): 56. http://dx.doi.org/10.2307/845606.

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46

McGerr, Rosemarie P. "Medieval Concepts of Literary Closure: Theory and Practice." Exemplaria 1, no. 1 (1989): 149–79. http://dx.doi.org/10.1179/exm.1989.1.1.149.

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47

Langholm, Odd. "The German tradition in late medieval value theory." European Journal of the History of Economic Thought 15, no. 4 (2008): 555–70. http://dx.doi.org/10.1080/09672560802480914.

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48

Broadie, Alexander. "X—Medieval Notions and the Theory of Ideas." Proceedings of the Aristotelian Society 87, no. 1 (1987): 153–68. http://dx.doi.org/10.1093/aristotelian/87.1.153.

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49

Parsons, Terence. "Anaphoric pronouns in very late medieval supposition theory." Linguistics and Philosophy 17, no. 5 (1994): 429–45. http://dx.doi.org/10.1007/bf00985830.

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50

Owens, Jonathan. "The comparative study of medieval Arabic grammatical theory." Historiographia Linguistica 22, no. 3 (1995): 425–40. http://dx.doi.org/10.1075/hl.22.3.16owe.

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