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  1. Reʼ Agushevits & Uven (2010). Ancient Greek Philosophy From Thales to the Pythagoreans. Ktav.
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  2. 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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  3. 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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  4. Reginald E. Allen (1966). Greek Philosophy, Thales to Aristotle. New York, Free Press.
  5. Anaximander & Arthur Fairbanks (1898). Anaximander Fragments and Commentary (The First Philosophers of Greece). K. Paul, Trench, Trubner.
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  6. Anaximenes & Arthur Fairbanks (1898). Anaximenes Fragments and Commentary (From The First Philosophers of Greece). K. Paul, Trench, Trubner.
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  7. Adriano Ardovino (2012). Interpretazioni Fenomenologiche di Eraclito. Quodlibet.
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  8. Elizabeth Asmis (1981). What is Anaximander's Apeiron ? Journal of the History of Philosophy 19 (3):279-297.
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  9. 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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  10. 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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  11. Peter J. Bart (1932). God in Greek Philosophy to the Time of Thales. The New Scholasticism 6 (2):161-165.
  12. M. G. J. Beets (1986). The Coherence of Reality: Experiments in Philosophical Interpretation: Heraclitus, Parmenides, Plato. Eburon.
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  13. 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.
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  14. Jean Bernhardt (1982). The Art and Thought of Heraclitus. [REVIEW] Journal of the History of Philosophy 20 (4):425-427.
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  15. 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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  16. István M. Bodnaár (1992). Anaximander on the Stability of the Earth. Phronesis 37 (3):336-342.
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  17. István M. Bodnár (1988). Anaximander's Rings. The Classical Quarterly 38 (01):49-.
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  18. C. M. Bowra (1941). Xenophanes, Fragment 3. The Classical Quarterly 35 (3-4):119-.
  19. 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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  20. George Bosworth Burch (1949). Anaximander, the First Metaphysician. The Review of Metaphysics 3 (2):137 - 160.
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  21. 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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  22. Helen Morris Cartwright (1965). Heraclitus and the Bath Water. Philosophical Review 74 (4):466-485.
  23. Alessandro Chiappelli (1888). XXXIII. Zu Pythagoras Und Anaximenes. Archiv für Geschichte der Philosophie 1 (4).
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  24. 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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  25. Gordon Haddon Clark (1957). Thales to Dewey. Boston, Houghton Mifflin.
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  26. Michael Clarke (1995). The Wisdom of Thales and the Problem of the Word IEPOΣ. The Classical Quarterly 45 (02):296-.
  27. C. Joachim Classen (1982). Heraclitus, Parmenides and the Beginning of Philosophy and Science. A Phenomenological Study. Philosophy and History 15 (2):109-110.
  28. C. Joachim Classen (1977). Anaximander and Anaximenes: The Earliest Greek Theories of Change? Phronesis 22 (2):89-102.
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  29. Felix M. Cleve (1964). The 'Apeiron' of Anaximander. The New Scholasticism 38 (2):262-264.
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  30. Felix M. Cleve (1962). Anaximander and the Origins of Greek Cosmology. [REVIEW] The New Scholasticism 36 (1):109-111.
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  31. Edward Clodd (1897/1972). Pioneers of Evolution From Thales to Huxley. Freeport, N.Y.,Books for Libraries Press.
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  32. 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-.
  33. Jean-François Corre (2013). Proportions du Ciel d'Anaximandre. Phronesis 58 (1):1-16.
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  34. Dirk L. Couprie, Anaximander. Internet Encyclopedia of Philosophy.
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  35. Patricia Kenig Curd (1991). Knowledge and Unity in Heraclitus. The Monist 74 (4):531-549.
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  36. R. M. Dancy (1989). Thales, Anaximander, and Infinity. Apeiron 22 (3):149 - 190.
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  37. Karin De Boer (1997). Giving Due: Heidegger's Interpretation of the Anaximander Fragment. Research in Phenomenology 27 (1):150-166.
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  38. Theodore de Laguna (1922). The Interpretation of Heraclitus. Philosophical Review 31 (6):598-601.
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  39. Theodore de Laguna (1921). The Importance of Heraclitus. Philosophical Review 30 (3):238-254.
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  40. D. R. Dicks (1959). Thales. The Classical Quarterly 9 (3-4):294-.
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  41. D. R. Dicks (1956). Strabo and the Kimata. The Classical Quarterly 6 (3-4):243-.
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  42. H. Diels (1897). XI. Ueber Anaximanders Kosmos. Archiv für Geschichte der Philosophie 10 (1-4).
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  43. Roman Dilcher (1995). Studies in Heraclitus. Olms.
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  44. Roman Dilcher (1994). On the Wording of Heraclitus, Fragment 126. The Classical Quarterly 44 (01):276-.
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  45. Klaus Döring (1980). First-Century Cynicism in the Epistles of Heraclitus. Journal of the History of Philosophy 18 (3):339-342.
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  46. A. E. Douglas (1966). Manfred Fuhrmann: Untersuchungen Zur Textgeschichte der Pseudo-Aristotelischen Alexander-Rhetorik (der Τ Χνη des Anaximenes von Lampsakos). (Akad. D. Wiss. In Mainz, Abh. D. Geistes- U. Sozialwiss. Kl. 1964. 7.) Pp. 209; 3 Plates. Wiesbaden: Steiner, 1905. Paper, DM. 20.80. [REVIEW] The Classical Review 16 (03):406-407.
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  47. James Wayne Dye (1974). Heraclitus and the Future of Process Philosophy. Tulane Studies in Philosophy 23:13-31.
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  48. Alfred Einstein (1937). Democritus and Heraclitus: A Duet in Major and Minor. Journal of the Warburg Institute 1 (2):177-179.
  49. C. J. Emlyn-Jones (1976). Heraclitus and the Identity of Opposites. Phronesis 21 (2):89-114.
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  50. C. J. Emlyn-Jones (1974). Heraclitus' Fragments Evangelos N. Roussos: Ρκλειτος Τ Ποσπσματα. Προλεγμενα, Κεμενο, Μετφραση, Σχλια, Μαρτυρες, Λεxi;Ιλγιο Κα Πνακες. Pp. 96, Athens: Caravia, 1971. Paper. [REVIEW] The Classical Review 24 (01):38-39.
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  51. Joyce Engmann (1991). Cosmic Justice in Anaximander. Phronesis 36 (1):1-25.
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  52. Franco Farinelli (1998). Did Anaximander Ever Say (or Write) Any Words? The Nature of Cartographical Reason. Philosophy and Geography 1 (2):135 – 144.
    This paper focuses on Anaximander's pinax, the first map according to Western tradition. Its aim is to demonstrate that it is only after the realization of the pinax that it was possible to distinguish between Being and beings in a Heideggerian sense, that is to pose the question of the ontological difference. Consequently, all the history of Western thought is nothing but the history of the raising of cartographical representation, and of reason here embodied, from the dark rigidity of death (...)
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  53. Gerald Feinberg (1966). Physics and the Thales Problem. Journal of Philosophy 63 (1):5-17.
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  54. Aryeh Finkelberg (1993). Anaximander's Conception of the Apeiron. Phronesis 38 (3):229-256.
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  55. Aryeh Finkelberg (1993). Anaximander's Conception of the Apeiron. Phronesis 38 (3):229-256.
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  56. Giuseppe Fornari (ed.) (2012). Eraclito: La Luce Dell'oscuro. L.S. Olschki.
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  57. Arthur Norman Foxe (1962). The Common Sense Form Heraclitus to Peirce. New York, Turnbridge Press.
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  58. Gad Freudenthal (1986). The Theory of the Opposites and an Ordered Universe: Physics and Metaphysics in Anaximander. Phronesis 31 (1):197-228.
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  59. Aurobindo Ghose (1947). Heraclitus. Arya Pub. House.
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  60. Leland Giovannelli (2003). Reconstructing Thales. Metascience 12 (2):231-234.
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  61. Allan S. Gnagy (1975). The Apeiron: Anaximander's Concept of the Endless Ground of Nature. Northwest Missouri State University.
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  62. Ellen Goodman (1995). The Origins of the Western Legal Tradition: From Thales to the Tudors. Federation Press.
    Ellen Goodman uses extensive extracts from original writings to highlight the main themes of the Western legal tradition.The strength of the book is its clear ...
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  63. H. B. Gottschalk (1965). Anaximander's Apeiron1. Phronesis 10 (1):37-53.
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  64. D. W. Graham (2003). A Testimony of Anaximenes in Plato. The Classical Quarterly 53 (2):327-337.
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  65. Daniel W. Graham, Heraclitus. Stanford Encyclopedia of Philosophy.
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  66. Daniel W. Graham (2006). The Sceptical Road: Aenesidemus' Appropriation of Heraclitus, by Roberto Polito. Ancient Philosophy 26 (2):447-451.
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  67. Daniel W. Graham (2004). Anaximander in Context. Ancient Philosophy 24 (2):449-455.
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  68. Daniel W. Graham (2004). Thales on the Halys? Ancient Philosophy 24 (2):259-266.
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  69. Daniel W. Graham, Heraclitus. Internet Encyclopedia of Philosophy.
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  70. Daniel W. Graham, Anaximenes. Internet Encyclopedia of Philosophy.
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  71. Herbert Granger (2000). Death's Other Kingdom: Heraclitus on the Life of the Foolish and the Wise. Classical Philology 95 (3):260-281.
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  72. Pavel Gregoric (2001). The Heraclitus Anecdote. Ancient Philosophy 21 (1):73-85.
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  73. W. K. C. Guthrie (1956). Anaximenes and to ΚΡγΣΤΑΛΟΕΙΔΕΣ. The Classical Quarterly 6 (1-2):40-.
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  74. W. K. C. Guthrie (1950/1989). The Greek Philosophers From Thales to Aristotle. Routledge.
    Greek ways of thinking -- Matter and form: (ionians and pythagoreans) -- The problem of motion: (Heraclitus, Parmenides and the pluralists) -- The reaction towards humanism: (the Sophists and Socrates) -- Plato (I): the doctrine of ideas -- Plato (II): ethical and theological answers to the sophists -- Aristotle (I): the aristotelian universe -- Aristotle (II): human beings.
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  75. Martin Heidegger (2010). Eraclito: Seminario Del Semestre .. Glf Editori Laterza.
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  76. Martin Heidegger (1979/1993). Heraclitus Seminar. Northwestern University Press.
    This book records those conversations, documenting the imaginative and experimental character of the multiplicity of interpretations offered and providing an ...
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  77. Heraclitus (2007). Testimonianze, Imitazioni E Frammenti. Bompiani.
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  78. Heraclitus (2001). Fragments: The Collected Wisdom of Heraclitus. Viking.
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  79. J. P. Hershbell (1983). The Oral-Poetic Religion of Xenophanes. In Kevin Robb (ed.), Language and Thought in Early Greek Philosophy. Hegeler Institute.
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  80. Edward Hussey (1994). George Wöhrle: Anaximenes Aus Milet: Die Fragmente Zu Seiner Lehre. (Philosophic der Antike, 2.) Pp. 88; 2 Diagrams. Stuttgart: Franz Steiner, 1993. Paper, DM 48. [REVIEW] The Classical Review 44 (02):398-.
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  81. Edward Hussey (1991). Heraclitus on Living and Dying. The Monist 74 (4):517-530.
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  82. Edward Hussey (1988). The Fragments of Heraclitus. The Classical Review 38 (02):219-.
  83. Henry Jackson (1930). Texts to Illustrate a Course of Elementary Lectures on the History of Greek Philosophy From Thales to Aristotle. London, Macmillan and Co., Limited.
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  84. Karl Jaspers (1974). Anaximander, Heraclitus, Parmenides, Plotinus, Lao-Tzu, Nagarjuna. New York,Harcourt Brace Jovanovich.
    Taken from the Great Philosphers, Volume II.
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  85. Anthony K. Jensen (2010). Nietzsche's Interpretation of Heraclitus in Its Historical Context. Epoché 14 (2):335-362.
    This paper aims to reexamine Nietzsche’s early interpretation of Heraclitus in an attempt to resolve some longstanding scholarly misconceptions. Rather than articulate similarities or delineate the lines of influence, this study engages Nietzsche’s interpretation itself in its historical setting, for the first time acknowledging the contextual framework in which he was working. This framework necessarily combines Nietzsche’s reading in philology, post-Kantian scientific naturalism, and of the romantic worldviews of Schopenhauer and Wagner. What emerges is not the acceptance of the metaphysical-flux (...)
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  86. C. Joachim Classen (1977). Anaximander and Anaximenes: The Earliest Greek Theories of Change? Phronesis 22 (2):89-102.
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  87. H. Jones (1972). Heraclitus - Fragment 31. Phronesis 17 (2):193-193.
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  88. Charles Kahn (2002). Anaximander and the Architects. Ancient Philosophy 22 (1):149-152.
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  89. Charles H. Kahn (1979). The Art and Thought of Heraclitus: An Edition of the Fragments with Translation and Commentary. Cambridge University Press.
    Behind the superficial obscurity of what fragments we have of Heraclitus' thought, Professor Kahn claims that it is possible to detect a systematic view of human existence, a theory of language which sees ambiguity as a device for the expression of multiple meaning, and a vision of human life and death within the larger order of nature. The fragments are presented here in a readable order; translation and commentary aim to make accessible the power and originality of a systematic thinker (...)
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  90. Charles H. Kahn (1960/1994). Anaximander and the Origins of Greek Cosmology. Hackett.
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  91. G. B. Kerferd (1976). Heraclitus as Seen in Antiquity. The Classical Review 26 (01):61-.
  92. G. B. Kerferd (1976). Separation, Not Unity, for Heraclitus Jean Bollack, Heinz Wismann: Héraclite Ou la Séparation. (Collection Le Sens Commun.) Pp. 408. Paris: Éditions de Minuit, 1972. Paper, 45frs. [REVIEW] The Classical Review 26 (01):63-64.
  93. G. B. Kerferd (1970). The Fragments of Heraclitus M. Marcovich: Heraclitus. Greek Text with a Short Commentary. Pp. Xxix + 665. Merida, Venezuela: Los Andes University Press (Oxford: Parker), 1967. Cloth. [REVIEW] The Classical Review 20 (03):305-307.
  94. G. B. Kerferd (1963). A Metaphysical Anaximander Paul Seligman: The Apeiron of Anaximander. A Study in the Origin Function of Metaphysical Ideas. Pp. X+181. London: Athlone Press, 1962. Cloth, 42s. Net. [REVIEW] The Classical Review 13 (03):275-277.
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  95. G. B. Kerferd (1962). Anaximander. The Classical Review 12 (01):34-.
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  96. G. B. Kerferd (1962). Anaximander Charles H. Kahn: Anaximander and the Origins of Greek Cosmology. Pp. Xvii+250; 3 Plates. New York: Columbia University Press (London: Oxford University Press), 1960. Cloth, 52s. Net. [REVIEW] The Classical Review 12 (01):34-35.
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  97. G. B. Kerferd (1961). Heraclitus. The Classical Review 11 (01):24-.
  98. G. B. Kerferd (1957). Xenophanes. The Classical Review 7 (3-4):203-.
  99. G. S. Kirk (1959). Ecpyrosis in Heraclitus: Some Comments'. Phronesis 4 (2):73-76.
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  100. G. S. Kirk (1955). Some Problems in Anaximander. The Classical Quarterly 5 (1-2):21-.
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