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  1. Jochen Althoff (2012). Presocratic Discourse in Poetry and Prose: The Case of Empedocles and Anaxagoras. Studies in History and Philosophy of Science Part A 43 (2):293-299.
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  2. Carlos Másmela Arroyave (1994). El "entre" como fundamento de la tragedia en el Empédocles de Hölderlin. Estudios de Filosofía 9:143-160.
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  3. M. R. Arundel (1962). Empedocles, Fr. 35. 12–15. The Classical Review 12 (02):109-111.
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  4. Jonathan Barnes (1993). Giorgio Imbraguglia, Giuseppe S. Badolati, Renzo Morchio, Antonio M. Battegazzore, Gaetano Messina (edd.): Index Empedocleus. (Le opere i giorni, 1, 2.) 2 vols. Pp. 515 (numbered continuously). Genoa: Erga edizioni, 1991. Paper, L. 25,000 + L. 28,000. [REVIEW] The Classical Review 43 (01):165-.
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  5. Jonathan Barnes (1988). Review: The Presocratics in Context. [REVIEW] Phronesis 33 (3):327 - 344.
  6. Jonathan Barnes (1982). Empedocles. The Classical Review 32 (02):191-.
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  7. Jonathan Barnes (1982). Empedocles M. R. Wright: Empedocles: The Extant Fragments. Edited with an Introduction, Commentary and Concordance. Pp. Vii + 364. New Haven and London: Yale University Press, 1981. £28. [REVIEW] The Classical Review 32 (02):191-196.
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  8. Rachel Barney (2009). Simplicius: Commentary, Harmony, and Authority. Antiquorum Philosophia 3:101-120.
    Simplicius’ project of harmonizing previous philosophers deserves to be taken seriously as both a philosophical and an interpretive project. Simplicius follows Aristotle himself in developing charitable interpretations of his predecessors: his distinctive project, in the Neoplatonic context, is the rehabilitation of the Presocratics (especially Parmenides, Anaxagoras and Empedocles) from a Platonic-Aristotelian perspective. Simplicius’ harmonizations involve hermeneutic techniques which are recognisably those of the serious historian of philosophy; and harmonization itself has a distinguished history as a constructive philosophical method.
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  9. Vincent Blok (2009). Communication or Confrontation – Heidegger and Philosophical Method. Empedocles 1 (1):43-57.
  10. Dominique Bouchet (2010). The Paradox of Culture. Empedocles 1 (2):203-213.
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  11. Geoffrey Brown (1984). The Cosmological Theory of Empedocles. Apeiron 18 (2):97 - 101.
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  12. James Eric Butler (2005). Effluvia. Epoché: A Journal for the History of Philosophy 9 (2):215-231.
    Taking as a guiding theme his claim that “there are effluvia from all things that have come to be,” (DK B89), the author presents a reading of Empedocles that stresses the central role of effluvia in his natural philosophy. In presentations of Empedocles, the tradition has usually emphasized the importance of the elements—earth, air, water, fire, Love, and Strife. But as an alternative to that tradition, the author here argues that one must bring to the forefront the role of the (...)
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  13. Gordon Campbell (2005). Empedocles Divided J. Bollack: Empédocle : Les purifications. Un projet de paix universelle . Édité, traduit et commenté. (Collection Points, Série Essais, 498.) Pp. 144. Paris: Éditions du Seuil, 2003. Paper. ISBN: 2-02-056915-. [REVIEW] The Classical Review 55 (01):12-.
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  14. Gordon Campbell, Empedocles. Internet Encyclopedia of Philosophy.
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  15. Robert Cathey (2011). From Empedocles to Wittgenstein. Review of Metaphysics 64 (3):642-644.
  16. Ava Chitwood (1986). The Death of Empedocles. American Journal of Philology 107 (2):175.
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  17. Pilar Garrido Clemente (2009). El debate acerca del presunto influjo del Pseudo-Empédocles en el pensamiento de Ibn Massarra de Córdoba. Revista Española de Filosofía Medieval 16:23-34.
    Desde que Asín Palacios publicó su estudio pionero sobre Ibn Masarra a partir de las fuentes indirectasdisponibles, proponiendo que su pensamiento estaba inspirado en los escritos del Pseudo-Empédoclesárabe y que había sido el introductor de la filosofía en al-Andalus, seinició el debate al respecto. El hallazgo de dos de las obras del autor cordobés ha dado una nueva orientacióna la polémica. En este artículo se revisan algunos aspectos fundamentales del debate sobre la «reconstrucción» del pensamiento masarrí realizada por Asín, cuestionando (...)
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  18. Felix M. Cleve (1979). Empedocles: A Philosophical Investigation (Review). Journal of the History of Philosophy 17 (4):455-457.
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  19. A. H. Coxon (1934). Joseph Souilhé: L'énigme d'Emptédocle. Pp. 23. (Archives de Philosophic, Vol. IX, Cahier III.) Paris: Beauchesne, 1934. Paper. [REVIEW] The Classical Review 48 (04):146-147.
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  20. Timothy J. Crowley (2005). On the Use of Stoicheion in the Sense of 'Element'. Oxford Studies in Ancient Philosophy 29:367-394.
  21. Patricia Curd (2002). A New Empedocles? Implications of the Strasburg Fragments for Presocratic Philosophy. Proceedings of the Boston Area Colloquium of Ancient Philosophy 17 (1):27-59.
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  22. O. D. (1978). Empedocles with a Prefatory Essay 'Empedocles and T. S. Eliot' by Marshall Mcluhan. Review of Metaphysics 31 (3):488-489.
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  23. Shirley M. Darcus (1977). Daimon Parallels the Holy Phren in Empedocles. Phronesis 22 (3):175 - 190.
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  24. Shirley M. Darcus (1977). Daimon Parallels the Holy Phren in Empedocles. Phronesis 22 (2):175-190.
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  25. Eduardo de La Fuente (2010). Paradoxes of Communication: The Case of Modern Classical Music. Empedocles 1 (2):237-250.
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  26. Eli Dresner (2009). Radical Interpretation, the Primacy of Communication, and the Bounds of Language. Empedocles 1 (1):123-134.
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  27. M. Edwards (1991). Being and Seeming:: Empedocles' Reply. Hermes 119 (3):282-293.
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  28. Empedocles, Empedocles Fragments and Commentary.
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  29. Empedocles (1975). The Proem of Empedocles' Peri Physios: Towards a New Edition of All the Fragments: Thirty-One Fragments. B. R. Grüner.
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  30. Empedocles (1908/1973). The Fragments of Empedocles. Lasalle, Ill.,Open Court Pub. Co..
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  31. Arthur Fairbanks (1898). Repetitions in Empedokles. The Classical Review 12 (01):16-17.
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  32. Elena Fell (2009). Beyond Bergson: The Ontology of Togetherness. Empedocles 1 (1):9-25.
  33. John Ferguson (1971). Δinoς. Phronesis 16 (1):97-115.
  34. John Ferguson (1964). Two Notes on the Preplatonics. Phronesis 9 (2):98-106.
    (I) EMPEDOCLES DK 31 A 30: on the sun as reflected light (II) ANAXAGORAS DK 59 B 11: on stuff turning into other stuff in Anaxagoras.
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  35. Hallvard J. Fossheim (2011). From Empedocles to Wittgenstein: Historical Essays in Philosophy – Anthony Kenny. Philosophical Quarterly 61 (242):187-189.
  36. Daniel W. Graham (1988). Symmetry in the Empedoclean Cycle. Classical Quarterly 38 (02):297-.
    According to the traditional view of Empedocles' cosmic cycle, there are two creations of plants and animals, one under the dominion of increasing Strife and one under the dominion of increasing Love. At the point at which Strife holds complete sway the four elements are completely separated and all life is destroyed; at the point at which Love is completely dominant there is also a destruction of the biological world, this time because the elements are blended into a perfectly homogeneous (...)
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  37. Daniel W. Graham (1985). Empedocles. International Studies in Philosophy 17 (1):119-121.
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  38. Carlos García Gual (1995). Empédocles de Agrigento. Universitas Philosophica 25:11-26.
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  39. Alex Hardie (2013). Empedocles and the Muse of the Agathos Logos. American Journal of Philology 134 (2):209-246.
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  40. Philip Hardie (1995). The Speech of Pythagoras in Ovid Metamorphoses 15: Empedoclean Epos. Classical Quarterly 45 (01):204-.
    Ovidians continue to be puzzled by the 404-line speech put into the mouth of Pythagoras in book 15 of the Metamorphoses. Questions of literary decorum and quality are insistently raised: how does the philosopher's popular science consort with the predominantly mythological matter of the preceding fourteen books? Do Pythagoras' revelations provide some kind of unifying ground, a ‘key’, for the endless variety of the poem? Can one take the Speech as a serious essay in philosophical didactic, or is it all (...)
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  41. J. Hause (2010). From Empedocles to Wittgenstein: Historical Essays in Philosophy, by Anthony Kenny. [REVIEW] Mind 119 (474):494-497.
    (No abstract is available for this citation).
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  42. Devin Henry (forthcoming). The Failure of Evolution in Antiquity. In Georgia Irby (ed.), Blackwell Companion to Ancient Science, Medicine and Technology. Wiley-Blackwell.
    The intellectual history of evolutionary theory really does not begin in earnest until the late seventeenth/early eighteenth century. Prior to that, the idea that species might have evolved over time was not a serious possibility for most naturalists and philosophers. There is certainly no substantive debate in antiquity about evolution in the modern sense. There were really only two competing explanations for how living things came to have the parts they do: design or blind chance. Ancient Greek Atomism, for example, (...)
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  43. Jackson P. Hershbell (1973). Hippolytus' "Elenchos" as a Source for Empedocles Re-Examined. II. Phronesis 18 (3):187 - 203.
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  44. Jackson P. Hershbell (1973). Hippolytus' Elenchos as a Source for Empedocles Re-Examined II. Phronesis 18 (3):187-203.
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  45. Jackson P. Hershbell (1973). Hippolytus' "Elenchos" as a Source for Empedocles Re-Examined, I. Phronesis 18 (2):97 - 114.
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  46. Friedrich Holderlin & David Farrell Krell (2009). The Death of Empedocles: A Mourning-Play. State University of New York Press.
    The definitive scholarly edition and new translation of all three versions of Hölderlin’s poem, The Death of Empedocles, and his related theoretical essays.
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  47. Brad Inwood (2000). EMPEDOCLES A. Martin, O. Primavesi: L'empédocle de Strasbourg (P. Strasb. Gr. Inv. 1665–1666). Introduction, Édition Et Commentaire. Pp. Xi + 396, 6 Pls. Berlin and New York: Walter de Gruyter, 1998. Cased, DM 78. ISBN: 3-11-015129-4. [REVIEW] The Classical Review 50 (1):5.
  48. Brad Inwood (1984). Pour Interpréter Empédocle. Ancient Philosophy 4 (1):99-101.
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  49. J. R. J. (1970). Empedocles' Cosmic Cycle: A Reconstruction From the Fragments and Secondary Sources. [REVIEW] Review of Metaphysics 23 (3):563-563.
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  50. Richard Janko (2010). Empedokles Physika I. Eine Rekonstruktion des Zentralen Gedankengangs. Ancient Philosophy 30 (2):407-411.
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