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  1. Giampaolo Abbate (2012). The Role of Necessity in Aristotles Teleology as Explained by Logical Implication. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 15 (1):1-25.
  2. T. Ad (1982). Al-Farabi's Commentary and Short Treatise on Aristotle's. Review of Metaphysics 36 (1):212-213.
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  3. Ammonius (1549/2005). Commentaria in Peri Hermeneias Aristotelis. Frommann-Holzboog.
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  4. John Peter Anton (1984). L'avènement de la Science Physique: Essai Sur la Physique D'Aristote. Journal of the History of Philosophy 22 (1):116-119.
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  5. Aristotle (2012). Politik. Meiner.
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  6. Aristotle (2007). Nigemake Lun Li Xue =. Zhongguo She Hui Ke Xue Chu Ban She.
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  7. Aristotle (2007). Zheng Zhi Xue =. Jiu Zhou Chu Ban She.
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  8. Aristotle (1968). The Apple. Milwaukee, Marquette University Press.
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  9. Non-Contradiction In Aristotle'S. (1993). The Demonstration by Refutation of the Principle of Non-Contradiction in Aristotle's Metaphysics, Book IV Thomas de Praetere. Logique Et Analyse 143 (143-144):343-358.
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  10. Antonella Astolfi (2011). Phantasia in Aristotele. V&P.
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  11. Constantinos Athanasopoulos (2010). Ousia in Aristotle's Categories. Logique Et Analyse 53 (210):211.
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  12. Avicenna (2013). Al-ʻibārā: Avicenna's Commentary on Aristotele's de Interpretatione: Part One and Part Two. Philosophia.
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  13. Robert C. Bartlett (2013). Curzer, Howard J., Aristotle and the Virtues. Review of Metaphysics 66 (3):570-572.
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  14. Gary Bedell (1992). Aristotelian Logic. Review of Metaphysics 46 (1):175-176.
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  15. Enrico Berti (2010). Natura e generazione degli animali in aristotele. Kriterion 51 (122):489-504.
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  16. Enrico Berti (2004). Aristotele: Dalla Dialettica Alla Filosofia Prima Con Saggi Integrativi. Bompiani.
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  17. David Bloch (2010). Videnssamfundet I Det 12. Det Kongelige Danske Videnskabernes Selskab.
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  18. H. J. Blumenthal (1993). Plotinus' Psychology: Aristotle in the Service of Platonism. In Soul and Intellect. Variorum. 340-364.
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  19. Barbara Botter (2005). Dio Et Divino in Aristotele. Academia Verlag.
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  20. Guy Bouchard (2004). Les Bœufs Bipedes. Presses de l'Universite Laval.
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  21. Bevil Bramwell (2011). Aristote au Mont Saint Michel. Review of Metaphysics 64 (3):637-639.
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  22. E. P. Brandon (1978). Hintikka on ἀϰολουθεῖν. Phronesis 23 (2):173 - 178.
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  23. Johan Brannmark (2006). Like the Bloom on Youths: How Pleasure Completes Our Lives. In T. D. J. Chappell (ed.), Values and Virtues: Aristotelianism in Contemporary Ethics. Oxford University Press.
  24. Michael J. Brown (2007). Of Adolescents and The Aristotle. Philosophy Now 63:52-54.
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  25. David Bryant (1972). Aristotle Didn't Heed the Tortoise. New Scholasticism 46 (4):461-465.
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  26. Joseph A. Buckley (1997). Aristotelian-Thomistic Philosophy of Measure and the International System of Units (Si). Review of Metaphysics 51 (2):413-414.
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  27. L. C. (1980). Aristotle's Theory of the Will. Review of Metaphysics 34 (1):144-145.
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  28. Vincenza Celluprica & Cristina D'Ancona Costa (eds.) (2004). Aristotele E I Suoi Esegeti Neoplatonici: Logica E Ontologia Nelle Interpretazioni Greche E Arabe: Atti Del Convegno Internazionale, Roma, 19-20 Ottobre 2001. [REVIEW] Cnr, Istituto Per Il Lessico Intellettuale Europeo E Storia Delle Idee.
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  29. Bruno Centrone, Enrico Berti & Aristotle (eds.) (2005). Il Libro Iota (X) Della Metafisica di Aristotele. Academia Verlag.
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  30. Chung-Hwan Chen (1957). On Aristotle's Two Expressions: And. Phronesis 2 (2):148-159.
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  31. Lorenzo Chiesa (2006). Aristotle's Dream. Angelaki 11 (3):83 – 84.
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  32. Arkadiusz Chrudzimski (2013). Brentano and Aristotle on the Ontology of Intentionality. In Fisette Denis & Fréchette Guillaume (eds.), Themes from Brentano. Rodopi.
    It is often claimed that Brentano’s rediscovery of intentionality has been strongly influenced by Aristotle. Brentano himself stressed repeatedly his affinity to Aristotle and this self-interpretation was by no means restricted to the theory of intentionality. In fact, Brentano seemed to believe that almost all of what he had discovered during his most influential years (1874–1895) has its more or less remote roots in the philosophy of Aristotle. Yet if we carefully compare the picture of intentionality that is to be (...)
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  33. Ursula Coope (2005). Time for Aristotle: Physics Iv.10-14. Oxford University Press.
    What is the relation between time and change? Does time depend on the mind? Is the present always the same or is it always different? Aristotle tackles these questions in the Physics. In the first book in English exclusively devoted to this discussion, Ursula Coope argues that Aristotle sees time as a universal order within which all changes are related to each other. This interpretation enables her to explain two striking Aristotelian claims: that the now is like a moving thing, (...)
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  34. Ursula Coope (2005). Time for Aristotle: Physics Iv. Oxford University Press.
    What is the relation between time and change? Does time depend on the mind? Is the present always the same or is it always different? Aristotle tackles these questions in the Physics. In the first book in English exclusively devoted to this discussion, Ursula Coope argues that Aristotle sees time as a universal order within which all changes are related to each other. This interpretation enables her to explain two striking Aristotelian claims: that the now is like a moving thing, (...)
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  35. Ursula Coope (2001). Why Does Aristotle Say That There is No Time Without Change? Proceedings of the Aristotelian Society 101 (3):359–367.
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  36. John Cooper, January 8, 2008 Political Community and the Highest Good.
    The Nicomachean Ethics announces itself as a treatise on the highest human good, the “end” (t°low) of human life—eÈdaiµon€a or happiness. In the last chapter of the work (X 9) Aristotle makes it clear that the study of the happy lives of contemplation and political leadership, the virtues, friendship, and pleasure that has by then been carried out in investigating that good—these are the leading themes of the Ethics that he mentions there (1179a33-35)— leaves the treatise’s objectives not yet completely (...)
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  37. John M. Cooper (2009). Nicomachean Ethics VII. 1-2 : Introduction, Method, Puzzles. In Carlo Natali (ed.), Aristotle: Nicomachean Ethics. Oxford University Press.
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  38. John M. Cooper (1996). Justice and Rights in Aristotle's Politics. Review of Metaphysics 49 (4):859 - 872.
  39. John M. Cooper (1989). Some Remarks on Aristotle's Moral Psychology. Southern Journal of Philosophy 27 (S1):25-42.
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  40. John M. Cooper (1985). Aristotle on the Goods of Fortune. Philosophical Review 94 (2):173-196.
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  41. John M. Cooper (1977). Friendship and the Good in Aristotle. Philosophical Review 86 (3):290-315.
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  42. John M. Cooper (1975). Reason and Human Good in Aristotle. Harvard University Press.
    I Deliberation, Practical Syllogisms , and Intuition. Introduction Aristotle's views on moral reasoning are a difficult and much disputed subject. ...
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  43. John M. Cooper (1973). Chappell and Aristotle on Matter. Journal of Philosophy 70 (19):696-698.
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  44. Rachel Cooper (2007). Are There Natural Kinds in Psychology? In Ruth Groff (ed.), Revitalizing Causality: Realism About Causality in Philosophy and Social Science. Routledge.
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  45. Frederick C. Copleston (1954). Greek Philosophy, Volume II, Aristotle, the Early Peripatetic School and the Early Academy. By C. J. De Vogel, Ph.D. (Leiden: E. J. Brill. 1953. Pp. Viii + 337.). [REVIEW] Philosophy 29 (110):270-.
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  46. Raul Corazzon, Semantics and Philosophy of Language in Aristotle's De Interpretatione.
    "The central theme of the De interpretatione is the nature of contradiction between assertions. This is a crucially important theme for dialectic, whose regular tasks include that of establishing the contradictory of a proposed thesis, and that of replying to a dilemmatic question by choosing between the affirmation and the negation of a given thesis.(4) The inquiry into language as such, which occupies the first four chapters, is subordinated to this goal. One apparent obstacle to such a view of the (...)
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  47. Raul Corazzon, Selected Bibliography on Aristotle's Theory of Categorical Syllogism.
    "However that may be, Aristotelian syllogistic concerned itself exclusively with monadic predicates. Hence it could not begin to investigate multiple quantification. And that is why it never got very far. None the less, the underlying grammar of Aristotle's logic did not in itself..
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  48. Amos Corbini (2006). La Teoria Della Scienza Nel Xiii Secolo: I Commenti Agli Analitici Secondi. Sismel, Edizioni Del Galluzzo.
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  49. T. Corbishley (1952). Aristotle's “De Anima” with the Commentary of St. Thomas Aquinas. Translated by Fr. Kenelm Foster, O.P., and Fr. Sylvester Humphries, O.P. (Routledge. Price £2 2s.). [REVIEW] Philosophy 27 (102):284-.
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  50. Klaus Corcilius (2008). Praktische Syllogismen bei Aristoteles. Archiv für Geschichte der Philosophie 90 (3):247-297.
    This paper discusses Aristotle's notion of the practical syllogism. It is argued that the notion of ‘practical’ reasoning in the sense of reasoning which implies motion in one sense or the other is alien to Aristotle's philosophy of nature. All (at least in type) the relevant passages will be discussed. The outcome is that there are three different contexts in which it would be justified to speak of practical syllogisms: (i) human deliberation, (ii) the illustration of the triggering cause of (...)
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1 — 50 / 6143