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  1. Long Aa (1975). Heraclitus and Stoicism. Filosofia 5:133-156.
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  2. Reʼ Agushevits & Uven (2010). Ancient Greek Philosophy From Thales to the Pythagoreans. Ktav.
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  3. Reuven Agushewitz (2010). Ancient Greek Philosophy From Thales to the Pythagoreans. Ktav.
  4. Scott F. Aikin (2014). Xenophanes the High Rationalist. Epoché: A Journal for the History of Philosophy 19 (1):1-14.
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  5. Scott F. Aikin (2014). Xenophanes the High Rationalist: The Case of F1:17-8. Epoché: A Journal for the History of Philosophy 19 (1):1-14.
    Scholarship on Xenophanes’s F1 has had two foci, one on the rules of the symposium and the other on the religious program posed at its close. Thus far, the two areas of focus have been treated as either separate issues or as the religious program proposed in the service of the sympotic objectives. Instead, I will argue that the sympotic norms Xenophanes espouses are in the service of the broader program of rational theology.
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  6. Thomas Alexander (1988). Arche, Dike, Phusis: Anaximander's Principle of Natural Justice. Southwest Philosophical Studies 10 (3):11-20.
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  7. D. J. Allan (1951). Philosophical Surveys I: A Survey of Work Dealing with Greek Philosophy From Thales to the Age of Cicero, 1945-1949, Part II. [REVIEW] Philosophical Quarterly 1 (2):165-170.
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  8. D. J. Allan (1950). Philosophical Surveys, I: A Survey of Work Dealing with Greek Philosophy From Thales to the Age of Cicero, 1945-49. Philosophical Quarterly 1 (1):61-72.
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  9. Reginald E. Allen (1966). Greek Philosophy, Thales to Aristotle. New York, Free Press.
  10. Anaximander & Arthur Fairbanks (1898). Anaximander Fragments and Commentary (The First Philosophers of Greece). K. Paul, Trench, Trubner.
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  11. Anaximenes & Arthur Fairbanks (1898). Anaximenes Fragments and Commentary (From The First Philosophers of Greece). K. Paul, Trench, Trubner.
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  12. Adriano Ardovino (2012). Interpretazioni Fenomenologiche di Eraclito. Quodlibet.
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  13. Elizabeth Asmis (1981). What is Anaximander's Apeiron ? Journal of the History of Philosophy 19 (3):279-297.
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  14. Harold W. Attridge (1976). First-Century Cynicism in the Epistles of Heraclitus. Published by Scholars Press for the Harvard Theological Review.
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  15. Ion Banu, Hermann Diels & Ingram Bywater (1963). Heraclit Din Efes. Editura Stiintifica.
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  16. Jonathan Barnes (1980). Heraclitus From the Deep End D. Holwerda: Sprünge in Die Tie Fen Heraklits. Pp. X + 138. Groningen: Bouma's Boekhuis, 1978. [REVIEW] The Classical Review 30 (01):45-46.
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  17. Peter J. Bart (1932). God in Greek Philosophy to the Time of Thales. New Scholasticism 6 (2):161-165.
  18. M. G. J. Beets (1986). The Coherence of Reality: Experiments in Philosophical Interpretation: Heraclitus, Parmenides, Plato. Eburon.
  19. Andrew Benjamin (2005). Spacing as the Shared: Heraclitus, Pindar, Agamben. In Andrew Norris (ed.), Politics, Metaphysics, and Death: Essays on Giorgio Agamben's Homo Sacer. Duke University Press.
  20. Jean Bernhardt (1982). The Art and Thought of Heraclitus. [REVIEW] Journal of the History of Philosophy 20 (4):425-427.
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  21. Gábor Betegh (2007). On the Physical Aspect of Heraclitus' Psychology. Phronesis 52 (1):3-32.
    The paper first discusses the metaphysical framework that allows the soul's integration into the physical world. A close examination of B36, supported by the comparative evidence of some other early theories of the soul, suggests that the word psuchê could function as both a mass term and a count noun for Heraclitus. There is a stuff in the world, alongside other physical elements, that manifests mental functions. Humans, and possibly other beings, show mental functions in so far as they have (...)
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  22. Maria Luisa Bissoto & Renato Soffner (2013). A" Educação do cidadão" na obra de Thales Castanho de Andrade. Quaestio: Revista de Estudos Em Educação 15 (1):p - 142.
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  23. István M. Bodnaár (1992). Anaximander on the Stability of the Earth. Phronesis 37 (3):336 - 342.
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  24. István M. Bodnár (1988). Anaximander's Rings. Classical Quarterly 38 (01):49-.
    Anaximander is the first philosopher whose theory of the heavens is preserved in broad outlines. According to the sources the celestial bodies are huge rings of compressed air around the earth, each visible only where it is perforated by a tubular vent through which the fire contained in it can shine. Greatest and farthest of them is the sun, next comes the moon and under them there is the ring of the stars. It is a common practice to put and (...)
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  25. Mauro Bonazzi (2007). Enesidemo Ed Eraclito. Rhizai. A Journal for Ancient Philosophy and Science 2:329-338.
    Critical notice of Roberto Polito, The Sceptical Road: Aenesidemus’ Appropriation of Heraclitus, Brill, Leiden and Boston, 2004; Brigitte Pérez-Jean, Dogmatisme et scepticisme: L’héraclitisme d’Énésidème, Presses Universitaires du Septentrion, Villeneuve d’Ascq, 2005.
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  26. C. M. Bowra (1941). Xenophanes, Fragment 3. Classical Quarterly 35 (3-4):119-.
    Athenaeus, xii. 526 a, quotes three elegiac couplets of Xenophanes on the luxurious ways which the men of Colophon learned from the Lydians. Since the lines lack theological or metaphysical interest, they have not received so much attention as other fragments of Xenophanes, and few attempts have been made to unravel their exact meaning. But it is rash to hurry over anything written by Xenophanes, and these lines are in their way as interesting as anything else that he wrote. For (...)
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  27. Costica Bradatan (2003). Robert Hahn, Anaximander and the Architects: The Contribution of Egyptian and Greek Architectural Technologies to the Origins of Greek Philosophy Reviewed By. Philosophy in Review 23 (1):31-33.
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  28. Eva T. H. Brann (2011). The Logos of Heraclitus: The First Philosopher of the West on its Most Interesting Term. Paul Dry Books.
    Eva Brann delves into Heraclitus's famously cryptic saying, "all things come to be in accordance with this Logos.".
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  29. Wolfgang Brokmeier (1994). Der Andere Anfang im Ersten oder das Finden des Eigenen im Fremden der Frühe: Heidegger und Anaximander. Heidegger Studies 10:111-126.
  30. George Bosworth Burch (1949). Anaximander, the First Metaphysician. Review of Metaphysics 3 (2):137 - 160.
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  31. John Burnet (1968). Greek Philosophy: Thales to Plato. New York, St. Martin's P..
    PREFACE: THE preparation of this volume was undertaken some years ago, but was interrupted by my work on the Lexicon Platonicum which has proved a more ...
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  32. John Burnet (1914). Greek Philosophy. Pt. 1, Thales to Plato. Macmillan.
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  33. Jason W. Carter (2012). In the Beginning Was the Apeiron. Ancient Philosophy 32 (1):167-171.
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  34. Helen Morris Cartwright (1965). Heraclitus and the Bath Water. Philosophical Review 74 (4):466-485.
  35. Constança Marcondes Cesar (1990). Shri Aurobindo's approach to Heraclitus. Filosofia Oggi 13 (3):543-552.
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  36. Iu V. Chaikovskii (2003). Thales's Science in Its Historical Context. Russian Studies in Philosophy 42 (1):6-29.
    It is customary to associate the birth of European science with the name of Thales. For example: "In the history of mankind there come moments when new forms of action or thought arise so suddenly that they produce the impression of an explosion. Such is precisely the case with the rise of science—rationalistic scientific knowledge—in Asiatic Greece, in Ionia, at the end of the seventh century B.C.E., with Thales of Miletus and his school".
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  37. Y. V. Chaikovskii (2003). Writings of Thales of Miletus in Historical Context. Russian Studies in Philosophy 42 (1):6-29.
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  38. Alessandro Chiappelli (1888). XXXIII. Zu Pythagoras Und Anaximenes. Archiv für Geschichte der Philosophie 1 (4):582-594.
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  39. Theodor Christidis & Demetrius Athanassakis (2007). A Critique of F. M. Cornford's View About the Cosmological Scheme of Anaximander. Philosophical Inquiry 29 (3-4):5-8.
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  40. Gordon Haddon Clark (1957). Thales to Dewey. Boston, Houghton Mifflin.
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  41. Michael Clarke (1995). The Wisdom of Thales and the Problem of the Word IEPOΣ. Classical Quarterly 45 (02):296-.
    Those who write about early Greek literature often assume that each item in the ancient vocabulary answers to a single concept in the world-view of its users. It seems reasonable to hope that the body of ideas represented by a particular Greek word will frame one's discussion better than any question that could be asked in English: so that a cautious scholar might prefer to discuss the phenomenon called αδς, for example, than to plunge into a study of Greek ideas (...)
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  42. C. Joachim Classen (1982). Heraclitus, Parmenides and the Beginning of Philosophy and Science. A Phenomenological Study. Philosophy and History 15 (2):109-110.
  43. C. Joachim Classen (1977). Anaximander and Anaximenes: The Earliest Greek Theories of Change? Phronesis 22 (2):89 - 102.
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  44. Felix M. Cleve (1964). The 'Apeiron' of Anaximander. New Scholasticism 38 (2):262-264.
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  45. Felix M. Cleve (1962). Anaximander and the Origins of Greek Cosmology. [REVIEW] New Scholasticism 36 (1):109-111.
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  46. Edward Clodd (1897/1972). Pioneers of Evolution From Thales to Huxley. Freeport, N.Y.,Books for Libraries Press.
  47. S. Marc Cohen, Patricia Curd & C. D. C. Reeve (1995). Readings in Ancient Greek Philosophy From Thales to Aristotle. Monograph Collection (Matt - Pseudo).
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  48. Frederick C. Copleston (1951). Greek Philosophy, Volume I, Thales to Plato. By C. J. De Vogel Ph.D., (Leiden: E. J. Brill. 1950. Pp. X + 318.). Philosophy 26 (97):187-.
  49. Jean-François Corre (2013). Proportions du ciel d'Anaximandre. Phronesis 58 (1):1-16.
    The doxography for Anaximander’s account of the rings of the sky gives proportions for them that are discrepant. So a widely accepted hypothesis proposes that, since the circles of the celestial bodies are compared to wheels, we should add the thickness of their ‘rims’ to the measurements for the celestial rings. This paper proposes an entirely different hypothesis which avoids this awkward expedient by suggesting that there is a ‘geometrical’ reading of the numerical data. The discrepancies can then be explained (...)
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  50. Dirk L. Couprie, Anaximander. Internet Encyclopedia of Philosophy.
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1 — 50 / 298