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Thomas Finan [12]Thomas M. Finan [2]T. Finan [2]
  1. Art and the Christian Intelligence in St. Augustine.T. Finan - 1980 - Philosophical Studies (Dublin) 27:283-285.
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  2. International Thomas More Conference.Thomas M. Finan - 1998 - Moreana 35 (1):4-28.
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  3. International Thomas More Conference.Thomas M. Finan - 1996 - Moreana 33 (Number 127-34 (2):4-10.
    A consideration of the full dimensions of humanism and of the humanist dimension of law invites two questions: is “humanism” compatible with theocentric religion, and therefore, is the Renaissance compatible with the “otherworldly” Middle Ages, and, has law any humanist dimension at all? The answer to the first question provides the insights that answer the second. Fully integrated humanism includes bath the Classical immanence of humanity in the world and the value accorded to the human being by the declaration in (...)
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  4. Message évangélique et Culture hellénistique aux IIe et IIIe siècles.Thomas Finan - 1961 - Philosophical Studies (Dublin) 11:299-302.
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  5. The Medieval Cult of St. Petroc. Studies in Celtic History. [REVIEW]Thomas Finan - 2003 - The Medieval Review 9.
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  6.  42
    Greek Myths and Christian Mystery.Thomas Finan - 1964 - Philosophical Studies (Dublin) 13:287-289.
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  7.  23
    Le Problème de la Conversion.Thomas Finan - 1964 - Philosophical Studies (Dublin) 13:289-290.
    There are words the study of which maps out whole tracts of spiritual history. This is particularly true of the early Christian centuries. Single terms often fuse in a new unity material accumulated separately in the preceding Hebrew and Greek traditions. ‘Conversion’ is one such term—or epistrophe, to use the vulgate which the Jews took from the Greeks for the LXX, and the Christians took from both. Besides, it covers a phenomenon of some actuality, when belief is understood as more (...)
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  8.  15
    The Dublin Region in the Middle Ages: Settlement, Land Use and Economy. [REVIEW]Thomas Finan - 2012 - Speculum 87 (3):911-913.
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  9.  14
    The Cambridge History of Later Greek and Medieval Philosophy.Thomas Finan - 1968 - Philosophical Studies (Dublin) 17:356-358.
    This excellent volume is in the Cambridge pattern of a composite history by several contributors. Despite the title the first two chapters are on Plato and Aristotle, and so there is some chronological overlapping with W K C Guthrie’s History of Greek Philosophy, in connection with which this volume was originally planned although, as it has developed, it is an ‘independent survey’. Chronological overlapping only. For classical Greek philosophy is dealt with only in so far as it is necessary to (...)
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  10.  10
    Message évangélique et Culture hellénistique aux IIe et IIIe siècles.Thomas Finan - 1961 - Philosophical Studies (Dublin) 11:299-302.
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  11.  9
    Religious Platonism.Thomas Finan - 1959 - Philosophical Studies (Dublin) 9:222-223.
    The author’s thesis is that the Platonism which has had most influence on religious thought represents a Plato dimidiatus. “There are important aspects of Plato’s philosophy which have not been and yet could be applied in an important way to religion…”. In philosophy Plato is not only the objective idealist for whom the ideas alone have true existence. He is also the metaphysical realist for whom the sensible is no less objectively real than the intelligible. In religion he is not (...)
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  12.  13
    The Future of Maynooth: Ideals and Principles.Thomas Finan - 1978 - The Maynooth Review / Revieú Mhá Nuad 4 (1):35 - 52.
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  13.  13
    Total Tragedy and Homer's Iliad.Thomas Finan - 1979 - The Maynooth Review / Revieú Mhá Nuad 5 (1):71 - 83.
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  14.  2
    The Relationship Between Neoplatonism and Christianity.Thomas Finan & Vincent Twomey - 1992
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  15.  7
    Art and the Christian Intelligence in St. Augustine.T. Finan - 1980 - Philosophical Studies (Dublin) 27:283-285.
  16.  1
    Message évangélique et Culture hellénistique aux IIe et IIIe siècles. [REVIEW]Thomas Finan - 1961 - Philosophical Studies (Dublin) 11:299-302.
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