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Journal articles on the topic 'Medieval thought'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Murray, A. "Medieval Economic Thought." English Historical Review 118, no. 478 (2003): 1038–40. http://dx.doi.org/10.1093/ehr/118.478.1038.

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2

Nicholas, David. "Medieval Economic Thought." History: Reviews of New Books 31, no. 2 (2003): 78. http://dx.doi.org/10.1080/03612759.2003.10527938.

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3

McCluskey, Colleen. "DAVID LUSCOMBE. Medieval Thought." Modern Schoolman 76, no. 4 (1999): 318–19. http://dx.doi.org/10.5840/schoolman199976415.

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4

NINAGAWA, Sachiyoshi. "Medieval Japanese Vijñaptimatra thought." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 46, no. 2 (1998): 643–45. http://dx.doi.org/10.4259/ibk.46.643.

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5

Tweedale, Martin M. "Medieval Thought. David Luscombe." Speculum 75, no. 3 (2000): 709–10. http://dx.doi.org/10.2307/2903423.

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6

Huxley, George. "Book Reviews: Medieval Thought." Irish Theological Quarterly 70, no. 2 (2005): 186–88. http://dx.doi.org/10.1177/002114000507000218.

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7

Sanni, Amidu Olalekan. "Medieval Islamic Political Thought." Die Welt des Islams 49, no. 3-4 (2009): 479–80. http://dx.doi.org/10.1163/004325309x12560449563289.

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8

Weakland, John E. "Medieval thought: an introduction." History of European Ideas 18, no. 1 (1994): 109–11. http://dx.doi.org/10.1016/0191-6599(94)90156-2.

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9

Ivry, Alfred L. "Dogma in Medieval Jewish Thought." International Studies in Philosophy 24, no. 1 (1992): 111–12. http://dx.doi.org/10.5840/intstudphil199224134.

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10

Kent, Bonnie. "Moral Dilemmas in Medieval Thought." American Catholic Philosophical Quarterly 86, no. 2 (2012): 378–80. http://dx.doi.org/10.5840/acpq201286230.

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11

Meisami, Julie Scott, та Farhad Daftary. "Medieval Ismaʿili History and Thought". Journal of the American Oriental Society 118, № 1 (1998): 112. http://dx.doi.org/10.2307/606328.

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12

Baldwin, John W. "Medieval Economic Thought. Diana Wood." Speculum 79, no. 4 (2004): 1180. http://dx.doi.org/10.1017/s0038713400087510.

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13

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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14

Marenbon, John. "Medieval Thought: An Introduction.B. B. Price." Speculum 70, no. 1 (1995): 193–95. http://dx.doi.org/10.2307/2864760.

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15

Lee, Se Yun. "Korea in the Medieval Shinkoku Thought." Chongramsahak 32 (December 31, 2020): 45–74. http://dx.doi.org/10.36492/crsh.32.2.

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16

Dempsey, Karen. "Tending the ‘Contested’ Castle Garden: Sowing Seeds of Feminist Thought." Cambridge Archaeological Journal 31, no. 2 (2021): 265–79. http://dx.doi.org/10.1017/s0959774320000463.

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Medieval women are typically portrayed as secluded, passive agents within castle studies. Although the garden is regarded as associated with women there has been little exploration of this space within medieval archaeology. In this paper, a new methodological framework is used to demonstrate how female agency can be explored in the context of the lived experience of the medieval garden. In particular, this study adopts a novel approach by focusing on relict plants at some medieval castles in Britain and Ireland. Questions are asked about the curation of these plants and the associated social p

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17

Courtenay, William J. "Antiqui and Moderni in Late Medieval Thought." Journal of the History of Ideas 48, no. 1 (1987): 3. http://dx.doi.org/10.2307/2709608.

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18

Musa. "Love and Marriage in Medieval Muslim Thought." Journal of Islamic and Muslim Studies 4, no. 2 (2019): 1. http://dx.doi.org/10.2979/jims.4.2.01.

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19

Madigan, Arthur. "Divine Infinity in Greek and Medieval Thought." American Catholic Philosophical Quarterly 68, no. 4 (1994): 562–64. http://dx.doi.org/10.5840/acpq199468418.

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20

Emanuel, Simcha. "Pregnancy without sexual relations in medieval thought." Journal of Jewish Studies 62, no. 1 (2011): 105–20. http://dx.doi.org/10.18647/3010/jjs-2011.

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21

Tiller, J. "Maps of Medieval Thought: The Hereford Paradigm." English Historical Review 118, no. 475 (2003): 181–82. http://dx.doi.org/10.1093/ehr/118.475.181.

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22

O’Loughlin, Thomas. "David Knowles, The evolution of medieval thought." Peritia 8 (January 1994): 258–59. http://dx.doi.org/10.1484/j.peri.3.234.

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23

Trifonoff, Karen. "Maps of Medieval Thought. The Hereford Paradigm." Cartographic Perspectives, no. 45 (June 1, 2003): 71–72. http://dx.doi.org/10.14714/cp45.500.

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24

Marler, J. C. "Divine Infinity in Greek and Medieval Thought." Manuscripta 37, no. 2 (1993): 201–2. http://dx.doi.org/10.1484/j.mss.3.1434.

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25

Flint, Valerie I. J. "Medieval thought: an introduction (review)." Parergon 11, no. 1 (1993): 172–74. http://dx.doi.org/10.1353/pgn.1993.0087.

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26

Weisheipl, James A. "The Presence of Stoicism in Medieval Thought." New Scholasticism 59, no. 3 (1985): 365–67. http://dx.doi.org/10.5840/newscholas198559319.

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27

GINZO FERNÁNDEZ, Arsenio. "La interpretación hegeliana de la filosofía medieval / The Hegelian Interpretation of Medieval Philosophy." Revista Española de Filosofía Medieval 23 (April 20, 2016): 87. http://dx.doi.org/10.21071/refime.v23i.8971.

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The article reveals the ambivalence of the Hegelian interpretation of medieval philosophy. Hegel shares the «anti-medieval» prejudice prevailing in modern thought since the Renaissance and Reformation. In Hegel, the Protestant heritage is especially strong. Yet when he observes the subjectivist tendencies of modern Protestant theology, he proposes, as a counter-model, the more speculative and philosophical approaches of medieval thinkers.One can thus speak of a «vindication» of medieval philosophy in Hegel´s thought, despite his anti-medieval prejudice.

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28

Federici Vescovini, Graziella. "La storia della filosofia medievale dei secoli XIII e XIV." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 6 (December 31, 2001): 53–86. http://dx.doi.org/10.1075/bpjam.6.04ves.

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An overview of current medieval philosophical and scientific studies would seem justified at the beginning of the 21st century. While no part of the history of philosophy has been so much despised as the Middle Ages (this period having been called until the beginning of the 20th century the ›dark ages‹), numerous internationally signi;cant studies on this topic have recently been published. Essays and monographs, critical editions, anthologies and reviews have addressed many facets of medieval thought, particularly the medieval institutional context and the intellectual life of the Middle Ag

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29

Heyking, John von. "The medieval and the modern." Review of Politics 68, no. 2 (2006): 356–59. http://dx.doi.org/10.1017/s003467050632013x.

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Bettina Koch has written an important book that challenges the traditional typologies of medieval versus modern political thought. She provides extended comparisons of Marsilius of Padua, Johannes Althusius, and Thomas Hobbes on a number of key topics and shows that their differences point to a common, central concern for medieval Christendom: the relationship of temporal and spiritual powers, the so-called Gelasian two swords. In arguing for continuity between medieval and modern thought (where Marsilius is ostensibly medieval, Hobbes is modern, and Althusius is often seen as a hybrid), she f

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30

P.Haggerty, William. "Beyond the Letter of His Master’s Thought : C.N.R. McCoy on Medieval Political Theory." Articles spéciaux 64, no. 2 (2008): 467–83. http://dx.doi.org/10.7202/019510ar.

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Published in 1962, Charles N.R. McCoy’s The Structure of Political Thought remains an important, albeit neglected, work on the history of political philosophy. Though there has been some appreciation of his study, there has never been a critical examination of his treatment of medieval political theory. In my paper, I explore the structure of his argument in the two chapters on medieval thought, showing how McCoy centers his discussion on an investigation of the different interpretative methods Thomas Aquinas and Marsilius of Padua employ when reading Aristotle. He does so in order to establis

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31

Stroumsa, Sarah. "Between “Canon” and Library in Medieval Jewish Philosophical Thought." Intellectual History of the Islamicate World 5, no. 1 (2017): 28–54. http://dx.doi.org/10.1163/2212943x-00501002.

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A common methodological assumption is that the number of preserved manuscripts is a reliable indicative of a book’s popularity. Also common is the recourse to levels of popularity in determining the relative importance of each work in the so-called medieval Jewish “philosophical canon”. This paper argues that in the study of Jewish medieval philosophy the quantitative method is misleading. In the medieval world of Islam the double liminality of Jewish philosophers—as Jews, and as philosophers—determined the books they read, those they had in their possession, those they openly cited, and the d

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32

JORDAN, SARAR. "SITUATING ADMINISTRATIVE RESPONSIBILITY: A COMPARISON OF MEDIEVAL CHRISTIAN AND MEDIEVAL ISLAMIC ADMINISTRATIVE THOUGHT." Public Administration 84, no. 3 (2006): 563–81. http://dx.doi.org/10.1111/j.1467-9299.2006.00602.x.

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33

Sela, Shlomo. "Studies on Astral Magic in Medieval Jewish Thought." Journal of Jewish Studies 57, no. 1 (2006): 182–84. http://dx.doi.org/10.18647/2661/jjs-2006.

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34

Longeway, John, and Norman Kretzmann. "Infinity and Continuity in Ancient and Medieval Thought." Philosophical Review 94, no. 2 (1985): 263. http://dx.doi.org/10.2307/2185431.

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35

NAUTA, Lodi. "The Preexistence of the Soul in Medieval Thought." Recherches de Théologie et Philosophie Médiévales 63 (January 1, 1996): 93–135. http://dx.doi.org/10.2143/rtpm.63.0.525864.

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36

KASHIWAGURA, Akihiro. "The Doctrine-Insight Mutuality in Medieval Tiantai Thought." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 1 (1999): 158–62. http://dx.doi.org/10.4259/ibk.48.158.

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37

Kempshall, M. S. "The Measure of Multitude: Population in Medieval Thought." English Historical Review 118, no. 479 (2003): 1316–18. http://dx.doi.org/10.1093/ehr/118.479.1316.

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38

Hendrischke, Barbara. "New dimensions of ancient and medieval Chinese thought." Asian Studies Review 30, no. 1 (2006): 77–87. http://dx.doi.org/10.1080/10357820500537062.

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39

Ocker, Christopher. "The German Reformation and Medieval Thought and Culture." History Compass 10, no. 1 (2012): 13–46. http://dx.doi.org/10.1111/j.1478-0542.2011.00816.x.

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40

Ward, John O. "The Evolution of Medieval Thought (review)." Parergon 7, no. 1 (1989): 160. http://dx.doi.org/10.1353/pgn.1989.0031.

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41

Sefton, David S. "The Common Good in Late Medieval Political Thought." History: Reviews of New Books 28, no. 2 (2000): 74–75. http://dx.doi.org/10.1080/03612759.2000.10525403.

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42

Ehrlich, Dror. "Hidden Apocalyptic Messianism in Late Medieval Jewish Thought." Review of Rabbinic Judaism 12, no. 1 (2009): 75–88. http://dx.doi.org/10.1163/157007009x459003.

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43

Maurer, Armand A. (Armand Augustine). "The Presence of Stoicism in Medieval Thought (review)." Journal of the History of Philosophy 24, no. 2 (1986): 264–66. http://dx.doi.org/10.1353/hph.1986.0028.

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44

Knuuttila, Simo, and Taina Holopainen. "Conditional will and conditional norms in medieval thought." Synthese 96, no. 1 (1993): 115–32. http://dx.doi.org/10.1007/bf01063805.

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45

Malkiel, David. "The Artifact and Humanism in Medieval Jewish Thought." Jewish History 27, no. 1 (2013): 21–40. http://dx.doi.org/10.1007/s10835-012-9169-z.

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46

Nederman, Cary J. "Three Concepts of Tyranny in Western Medieval Political Thought." Contributions to the History of Concepts 14, no. 2 (2019): 1–22. http://dx.doi.org/10.3167/choc.2019.140201.

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During the Latin Middle Ages, as today, “tyranny” connotes the exercise of power arbitrarily, oppressively, and violently. Medieval thinkers generally followed in the footprints of early Christian theologians (e.g., Gregory the Great and Isidore of Seville) and ancient philosophers (especially Aristotle) regarding the tyrant as the very embodiment of evil rulership and thus as the polar opposite of the king, who governed for the good of his people according to virtue and religion. However, examination of the writings of some well-known and influential authors from ca. 1150 to ca. 1400—includin

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47

Robert, Jean-Noël. "From Medieval Buddhist Poetry to Twentieth Century Japanese Thought." La lettre du Collège de France, no. 7 (October 29, 2015): 25. http://dx.doi.org/10.4000/lettre-cdf.2635.

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48

Druart, Thérèse-Anne. "Medieval Islamic Thought and the “What is X?” Question." American Catholic Philosophical Quarterly 73, no. 1 (1999): 1–8. http://dx.doi.org/10.5840/acpq19997311.

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49

Halverson, James. "Franciscan Theology and Predestinarian Pluralism in Late-Medieval Thought." Speculum 70, no. 1 (1995): 1–26. http://dx.doi.org/10.2307/2864704.

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50

Dean, James. "Chaucer's Conversion: Allegorical Thought in Medieval Literature. Heiner Gillmeister." Speculum 61, no. 1 (1986): 151–53. http://dx.doi.org/10.2307/2854554.

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