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James K. Farge Why and How Gilsons’s Institute of Mediaeval Studies Was Different from Other Medieval Programs ▪
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Daniel Fitzpatrick St. Thomas and the Bard: On Beauty in the Tempest and the Limits of Aesthetic Experience ▪
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Natalia Gondek Specific Research Elements in Andrzej Maryniarczyk’s Realistic Metaphysics ▪
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Arkadiusz Gudaniec The Existential Metaphysics of the Person. Part 2: Esse Personale and the Metaphysical Turn ▪
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Dennis F. Polis Metaphysics and Evolution: Response to Critics ▪
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Marcin Sieńkowski Filozoficzne, teologiczne i afektywne racje uzasadniające powołanie [Philosophical, Theological and Affective Reasons for Vocation] ▪
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Katarzyna Stępień Mieczysław A. Krąpiec’s Metaphysics of Law ▪
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Brian Welter Science and the Christian Faith by Christopher C. Knight ▪
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Pedro García Casas What Is the Gift? ▪
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Kien Thi Pham & Dung Xuan Bui Pragmatist Idea of Democracy in Education and Its Meaning for Educational Innovation in Vietnam Today ▪
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Peter A. Redpath With a Diamond in His Shoe: Reflections on Jorge J. E. Gracia’s Quest for Self-Perfection ▪
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