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John Marenbon
Cambridge University
  1.  75
    Boethius.John Marenbon - 2003 - New York: Oxford University Press.
    This book offers a brief, accessible introduction to the thought of Boethius. After a survey of Boethius's life and work, Marenbon explicates his theological method, and devotes separate chapters to his arguments about good and evil, fortune, fate and free will, and the problem of divine foreknowledge. Marenbon also traces Boethius's influence on the work of such thinkers as Aquinas and Duns Scotus.
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  2.  59
    The philosophy of Peter Abelard.John Marenbon - 1997 - New York: Cambridge University Press.
    This book offers a major reassessment of the philosophy of Peter Abelard (1079-1142) which argues that he was not, as usually presented, a predominantly critical thinker but a constructive one. By way of evidence the author offers new analyses of frequently discussed topics in Abelard's philosophy, and examines other areas such as the nature of substances and accidents, cognition, the definition of 'good' and 'evil', virtues and merit, and practical ethics in detail for the first time. The book also includes (...)
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  3.  6
    Abelard in Four Dimensions: A Twelfth-Century Philosopher in His Context and Ours.John Marenbon - 2013 - Notre Dame, Indiana: University of Notre Dame Press.
    The Meditations on the Life of Christ was the most popular and influential devotional work of the later Middle Ages. With its lively dialogue and narrative realism, its poignant and moving depictions of the Nativity and Passion, and its direct appeals to the reader to feel love and compassion, the Meditations had a major impact on devotional practices, religious art, meditative literature, vernacular drama, and the cultivation of affective experience. This volume is a critical edition, with English translation and commentary, (...)
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  4.  71
    Medieval philosophy: an historical and philosophical introduction.John Marenbon - 2006 - New York: Routledge, Taylor & Francis Group.
    Introduction to Medieval Philosophy combines and updates the scholarship of the two highly successful volumes Early Medieval Philosophy (1983) and Late Medieval Philosoph y (1986) in a single, reliable, and comprehensive text on the history of medieval philosophy. John Marenbon discusses the main philosophers and ideas within the social and intellectual contexts of the time, and the most important concepts in medieval philosophy. Straightforward in arrangement, wide in scope, and clear in style, this is the ideal starting point for students (...)
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  5. The Philosophy of Peter Abelard.John Marenbon - 1997 - Philosophy 73 (284):322-324.
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  6.  20
    The Cambridge Companion to Boethius.John Marenbon (ed.) - 2009 - New York: Cambridge University Press.
    Boethius, though a Christian, worked in the tradition of the Neoplatonic schools, with their strong interest in Aristotelian logic and Platonic metaphysics. He is best known for his Consolation of Philosophy, which he wrote in prison awaiting execution. His works also include a long series of logical translations, commentaries and monographs and some short but densely-argued theological treatises, all of which were enormously influential on medieval thought. But Boethius was more than a writer who passed on important ancient ideas to (...)
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  7.  92
    The Oxford Handbook to Medieval Philosophy.John Marenbon (ed.) - 2011 - Oxford Up.
    This Handbook is intended to show the links between the philosophy written in the Middle Ages and that being done today.
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  8. Medieval Philosophy.John Marenbon - 2000 - Tijdschrift Voor Filosofie 62 (2):370-372.
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  9.  28
    From the circle of Alcuin to the school of Auxerre: logic, theology, and philosophy in the early Middle Ages.John Marenbon - 1981 - New York: Cambridge University Press.
    This study is the first modern account of the development of philosophy during the Carolingian Renaissance. In the late eighth century, Dr Marenbon argues, theologians were led by their enthusiasm for logic to pose themselves truly philosophical questions. The central themes of ninth-century philosophy - essence, the Aristotelian Categories, the problem of Universals - were to preoccupy thinkers throughout the Middle Ages. The earliest period of medieval philosophy was thus a formative one. This work is based on a fresh study (...)
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  10.  3
    Pagans and philosophers: the problem of paganism from Augustine to Leibniz.John Marenbon - 2015 - Princeton: Princeton University Press.
    Pagans and Philosophers explores how writers—philosophers and theologians, but also poets such as Dante, Chaucer, and Langland, and travelers such as Las Casas and Ricci—tackled the Problem of Paganism. Augustine and Boethius set its terms, while Peter Abelard and John of Salisbury were important early advocates of pagan wisdom and virtue. University theologians such as Aquinas, Scotus, Ockham, and Bradwardine, and later thinkers such as Ficino, Valla, More, Bayle, and Leibniz, explored the difficulty in depth. Meanwhile, Albert the Great inspired (...)
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  11. Introduction: reading Boethius whole.John Marenbon - 2009 - In The Cambridge Companion to Boethius. Cambridge University Press.
     
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  12.  45
    Later medieval philosophy (1150-1350): an introduction.John Marenbon - 1987 - New York: Routledge and Kegan Paul.
    Later Medieval Philosophy (1150-1350) provides an introduction to philosophy in the Latin West between 1150 and 1350. Part I describes the medieval thinker's intellectual and historical context, by examining the structure of courses in the medieval universities, the methods of teaching, the forms of written work, and the translation and availability of ancient Greek, Arab, and Jewish philosophical texts. Part II examines the nature of intellectual knowledge by explaining the arguments given by Aristotle, his antique commentators, and the Arab philosophers, (...)
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  13.  62
    Peter Abelard: Collationes.John Marenbon & Giovanni Orlandi (eds.) - 2001 - New York: Clarendon Press.
    Peter Abelard was one of the most influential writers and thinkers of the twelfth century, famed for his skill in logic as well as his romance with Heloise. His Collationes - or Dialogue between a Christian, a Philosopher, and a Jew - is remarkable for the boldness of its conception and thought.
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  14.  57
    Vocalism, nominalism and the commentaries on the categories from the earlier twelfth century.John Marenbon - 1992 - Vivarium 30 (1):51-61.
  15.  20
    Early medieval philosophy (480-1150): an introduction.John Marenbon - 1983 - New York: Routledge.
  16.  2
    Later Medieval Philosophy.John Marenbon - 1987 - Routledge.
    First published in 1991. Routledge is an imprint of Taylor & Francis, an informa company.
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  17.  20
    Boèce, Porphyre et les variétés de l’abstractionnisme.John Marenbon - 2012 - Laval Théologique et Philosophique 68 (1):9-20.
    According to Alain de Libera, Boethius replies to Porphyry’s famous three questions about universals by using a theory of abstraction. Universals can exist only in thought, although they derive, through abstraction, from what is common in things. I contrast this “neutral abstractionism” with a “realist abstractionism” — the view that it is only by conceiving universals that humans are able properly to grasp the form or likeness according to which particulars belong to a given species or genus. I try to (...)
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  18. Aristotelian Logic, Platonism and the Context of Early Medieval Philosophy in the West.John Marenbon - 2001 - Tijdschrift Voor Filosofie 63 (3):600-602.
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  19. The Medievals.John Marenbon - 2009 - In Helen Beebee, Christopher Hitchcock & Peter Menzies (eds.), The Oxford Handbook of Causation. Oxford University Press.
  20.  26
    Relations and the Historiography of Medieval Philosophy.John Marenbon - 2016 - British Journal for the History of Philosophy 24 (3):387-404.
    This is the first special issue of the British Journal of the History of Philosophy to be devoted to the thought of the Middle Ages. Its topic is relations. The articles have been chosen to give an...
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  21.  8
    Le temps, l'éternité et la prescience de Boèce à Thomas d'Aquin.John Marenbon - 2005 - Paris: Libr. philosophique J. Vrin. Edited by Irène Rosier-Catach.
    Si Dieu prévoit toute chose, rien n’arrive sauf par nécessité car il y a incompatibilité entre la certitude de la connaissance et la contingence. Une des réponses classiques est celle que la philosophie analytique nomme « la solution boécienne » ou « de Thomas d’Aquin » et qui repose sur l’idée que Dieu est atemporellement éternel.Dans ce livre, John Marenbon démontre que les théories de ces deux auteurs ne correspondent pas à cette solution dans le sens où, selon eux, la (...)
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  22. The rediscovery of Peter Abelard's philosophy.John Marenbon - 2006 - Journal of the History of Philosophy 44 (3):331-351.
    My article surveys philosophical discussions of Abelard over the last twenty years. Although Abelard has been a well-known figure for centuries, his most important logical works were published only in the twentieth century and, so I argue, the rediscovery of him as an important philosopher is recent and continuing. I concentrate especially on work that shows Abelard as the re-discoverer of propositional logic (Chris Martin); as a subtle explorer of problems about modality (Simo Knuuttila, Herbert Weidemann) and semantics (Klaus Jacobi); (...)
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  23.  8
    Ockham on Concepts.John Marenbon & Scott MacDonald - 2004 - Routledge.
    William of Ockham is known to be one of the major figures of the late Middle Ages. The scope and significance of his doctrine of human thought, however, has been a controversial issue among scholars in the last decade, and this book presents a full discussion of recent developments. Claude Panaccio proposes a richly documented and entirely original reinterpretation of Ockham's theory of concepts as a coherent blend of representationalism, conceptual atomism, and non reductionist nominalism, stressing in the process its (...)
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  24. Later Medieval Philosophy.John Marenbon - 1988 - Philosophy 63 (244):283-285.
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  25.  3
    Continuity and Innovation in Medieval and Modern Philosophy: Knowledge, Mind and Language.John Marenbon (ed.) - 2013 - Oxford: Oup/British Academy.
    The usual division of philosophy into 'medieval' and 'modern' may obscure very real continuities in the ideas of thinkers in the western and Islamic traditions. This book examines three areas where these continuities are particularly clear: knowledge, the mind, and language.
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  26. Aristotelian Logic East and West, 500-1500: On Interpretation and Prior Analytics in Two Traditions Introduction.Margaret Cameron & John Marenbon - 2010 - Vivarium 48 (1-2):1-6.
    This article is currently available as a free download on ingentaconnect.
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  27.  1
    European and American Philosophers.John Marenbon, Douglas Kellner, Richard D. Parry, Gregory Schufreider, Ralph McInerny, Andrea Nye, R. M. Dancy, Vernon J. Bourke, A. A. Long, James F. Harris, Thomas Oberdan, Paul S. MacDonald, Véronique M. Fóti, F. Rosen, James Dye, Pete A. Y. Gunter, Lisa J. Downing, W. J. Mander, Peter Simons, Maurice Friedman, Robert C. Solomon, Nigel Love, Mary Pickering, Andrew Reck, Simon J. Evnine, Iakovos Vasiliou, John C. Coker, Georges Dicker, James Gouinlock, Paul J. Welty, Gianluigi Oliveri, Jack Zupko, Tom Rockmore, Wayne M. Martin, Ladelle McWhorter, Hans-Johann Glock, Georgia Warnke, John Haldane, Joseph S. Ullian, Steven Rieber, David Ingram, Nick Fotion, George Rainbolt, Thomas Sheehan, Gerald J. Massey, Barbara D. Massey, David E. Cooper, David Gauthier, James M. Humber, J. N. Mohanty, Michael H. Dearmey, Oswald O. Schrag, Ralf Meerbote, George J. Stack, John P. Burgess, Paul Hoyningen-Huene, Nicholas Jolley, Adriaan T. Peperzak, E. J. Lowe, William D. Richardson, Stephen Mulhall & C. - 2017 - In Robert L. Arrington (ed.), A Companion to the Philosophers. Oxford, UK: Blackwell. pp. 109–557.
    Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...)
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  28.  1
    Medieval Philosophy of Religion.G. R. Evans, John Marenbon, Dermot Moran, Syed Nomanul Haq, Jon McGinnis, Jon Mcginnis & Thomas Williams - 2013 - Acumen Publishing.
    Volume 2 covers one of the richest eras for the philosophical study of religion. Covering the period from the 6th century to the Renaissance, this volume shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a vibrant encounter between - and a complex synthesis of - the (...)
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  29.  90
    Divine prescience and contingency in Boethius's Consolation of philosophy.John Marenbon - 2013 - Rivista di Storia Della Filosofia 68 (1):9-21.
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  30.  98
    Methods and methodologies: Aristotelian logic East and West, 500-1500.Margaret Cameron & John Marenbon (eds.) - 2010 - Boston: Brill.
    This book examines the medieval tradition of Aristotelian logic from two perspectives.
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  31. Two Quaestiones Concerning the Subject Matter of Physics an Early Scotist Interpretation of Aristotle.Marek Gensler & John Marenbon - 1996 - Brepols Publishers.
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  32.  15
    Questioning ….John Marenbon - 2002 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):179-192.
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  33. Appendix: Boethius's works.John Magee & John Marenbon - 2009 - In John Marenbon (ed.), The Cambridge Companion to Boethius. Cambridge University Press. pp. 303.
     
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  34.  2
    Aquinas: Selected Philosophical Writings.John Marenbon - 1996 - International Philosophical Quarterly 36 (4):495-496.
  35.  32
    Aquinas.John Marenbon - 2005 - International Philosophical Quarterly 45 (4):495-496.
  36.  74
    Abelard, Ens and Unity.John Marenbon - 1992 - Topoi 11 (2):149-158.
    Although Abelard arrived at a view ofens nearer to Aristotle''s than his sources would suggest, unlike thirteenth-century thinkers he did not work out a view of transcendentals in terms ofens, its attributes and their convertibility. He did, however, regard unity (though not goodness or truth) as an attribute of every thing. At first, Abelard suggested that unity, being inseparable, could not be an accident according to Porphyry''s definition (that which can come and leave a subject without the subject being corrupted): (...)
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  37.  2
    Abelard's Concept of Natural Law.John Marenbon - 1992 - In Albert Zimmermann & Andreas Speer (eds.), Mensch und Natur im Mittelalter, 2. Halbbd. De Gruyter. pp. 609-621.
  38.  60
    Abelard’s Changing Thoughts on Sameness and Difference in Logic and Theology.John Marenbon - 2007 - American Catholic Philosophical Quarterly 81 (2):229-250.
    The discussion of sameness and difference in the three versions of the Theologia has been analyzed by a number of recent writers. Despite some disagreements, they concur that Abelard’s views are best expressed in the Theologia christiana and that he is putting forward a theory that—perhaps adapted—can help philosophers now in considering the material constitution of objects. By contrast, I argue that his views, which should be seen as developing and reaching their final form in the Theologia “scholarium,” are much (...)
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  39. Abelard's ethical theory: two definitions from the Collationes.John Marenbon - 1992 - In Haijo Jan Westra (ed.), From Athens to Chartres: Neoplatonism and Medieval Thought: Studies in Honour of Edouard Jeauneau. E.J. Brill. pp. 301-314.
     
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  40.  13
    Aesthetics.John Marenbon - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 26--32.
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  41.  2
    Aristotle in Britain During the Middle Ages: Proceedings of the International Conference at Cambridge, 8-11 April 1994.John Marenbon - 1996 - Brepols Publishers.
    Several specialists illustrate the wide range of Britain's contribution to medieval philosophy. A number of the discussions throw new light on celebratedBritish medieval philosophers, such as Robert Grossetetste and John Duns Scotus. Others show the importance of less well-known thinkers such as Richard Fishacre, Richard Rufus and Thomas Wylton? The subjects of the papers range widely, both chronologically-from Anselm of Canterbury in the eleventh century to the political and ethical writers of fifteenth-century Oxford and Cambridge - and in method - (...)
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  42.  6
    Aristotelianism in the Greek, Latin, Syriac, Arabic, and Hebrew Traditions.John Marenbon - 2011 - In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. pp. 99--105.
  43.  12
    Aristotelian logic, Platonism, and the context of early medieval philosophy in the West.John Marenbon - 2000 - Burlington, VT: Ashgate/Variorum.
    Philosophy in the medieval Latin West before 1200 is often thought to have been dominated by Platonism. The articles in this volume question this view, by cataloguing, describing and investigating the tradition of Aristotelian logic during this period, examining its influence on authors usually placed within the Aristotelian tradition (Eriugena, Anselm, Gilbert of Poitiers), and also looking at some of the characteristics of early medieval Platonism. Abelard, the most brilliant logician of the age, is the main subject of three articles, (...)
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  44.  38
    Anicius manlius severinus Boethius.John Marenbon - 2008 - Stanford Encyclopedia of Philosophy.
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  45. Abelard on «Differentiae»: How Consistent is His Nominalism?John Marenbon - 2008 - Documenti E Studi Sulla Tradizione Filosofica Medievale 19:179-190.
     
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  46.  3
    Alan of Lille.John Marenbon - 2005 - In Jorge J. E. Gracia & Timothy B. Noone (eds.), A Companion to Philosophy in the Middle Ages. Oxford, UK: Blackwell. pp. 88–89.
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  47.  71
    Boethius and the Problem of Paganism.John Marenbon - 2004 - American Catholic Philosophical Quarterly 78 (2):329-348.
    “Problem of paganism” is my name for the set of questions raised for medieval thinkers and writers, and discussed by some of them (Abelard, Dante, and Langland are eminent examples), by the fact that many people—especially philosophers—from antiquity were, they believed, monotheists, wise and virtuous and yet pagans. In this paper, I argue that Boethius, though a Christian, was himself too much part of the world of classical antiquity to pose the problem of paganism, but that his Consolation of Philosophy (...)
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  48.  16
    Boethius’s Unparadigmatic Originality and its Implications for Medieval Philosophy.John Marenbon - 2014 - In Andreas Kirchner, Thomas Jürgasch & Thomas Böhm (eds.), Boethius as a Paradigm of Late Ancient Thought. De Gruyter. pp. 231-244.
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  49. Early Medieval Philosophy , An Introduction.John Marenbon - 1985 - Tijdschrift Voor Filosofie 47 (4):662-662.
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  50. Early Medieval Philosophy 480-1150: An Introduction.John Marenbon - 1988 - New York: Routledge.
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