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  1. Rachel Barney (2001). Names and Nature in Plato's Cratylus. Routledge.
    This study offers a comprehensive new interpretation of one of Plato's most enigmatic and controversial dialogues, the Cratylus , showing it to present a complex and unified argument for a positive conclusion. Throughout, the book combines analysis of Plato's arguments with attentiveness to his philosophical method, including its "dramatic" or "literary" features; in particular, Socrates' extended etymological discourse, long an interpretive puzzle, is explained in terms of the various Platonic genres to which it belongs.
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  2. Brand Blanshard (1954/1999). On Philosophical Style. St. Augustine's Press.
  3. Boethius (2009). The Consolation of Queen Elizabeth I: The Queen's Translation of Boethius's de Consolatione Philosophiae: Public Record Office, Manuscript Sp 12/289. Arizona Center for Medieval and Renaissance Studies.
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  4. Jules Brody (1998). Montaigne: Philosophy, Philology, Literature. Philosophy and Literature 22 (1):83-107.
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  5. Craig Brush (1995). Book Review: From the Perspective of the Self: Montaigne's Self-Portrait. [REVIEW] Philosophy and Literature 19 (1).
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  6. E. S. Burt (2009). Hospitality in Autobiography : Levinas Chez de Quincey. In Donald R. Wehrs & David P. Haney (eds.), Levinas and Nineteenth-Century Literature: Ethics and Otherness From Romanticism Through Realism. University of Delaware Press.
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  7. Steinar Bøyum (2007). Philosophical Allegories in Rousseau. Philosophy and Literature 31 (1):67-78.
    We usually think of philosophy as the production of theories and arguments. Yet there are other sides to philosophy, the recognition of which is necessary to understand its wider personal and cultural significance. Some of these sides are seldom acknowledged as philosophical at all, perhaps because literature has appropriated what professional philosophy unfortunately has lost. One philosophical activity often overlooked is the construction of philosophical allegories: to describe one's life in explicit philosophical terms or philosophically suggestive ways. Reading life allegorically (...)
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  8. William Charlton (1974). Is Philosophy a Form of Literature? British Journal of Aesthetics 14 (1):3-16.
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  9. Jerome Christensen (1987). Practicing Enlightenment: Hume and the Formation of a Literary Career. University of Wisconsin Press.
    In this highly original study, Jerome Christensen reconstructs the career of a representative Enlightenment man of letters, David Hume. In doing so, Christensen develops a prototype for a post-structuralist biography. Christensen motivates the interplay between Hume’s texts as arguments and as symbolic acts by conceiving of Hume’s literary career as an adaptive discursive practice, the projected and performed narrative of his social life. Students and scholars of eighteenth-century English and French literature, feminist studies, political theory and history, philosophy, and intellectual (...)
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  10. Alan Collett (1989). Literature, Fiction and Autobiography. British Journal of Aesthetics 29 (4):341-352.
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  11. Tim Dare (2001). Lawyers, Ethics, And. Philosophy and Literature 25 (1).
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  12. Ann T. Delehanty (2004). Morality and Method in Pascal's. Philosophy and Literature 28 (1).
    : This essay argues that Pascal's work both questions the accuracy of perspective in an infinite universe, and describes a model for moral truth that escapes the limitations of perspective. This model, rooted in Christianity, requires a total reorientation of approach towards moral truth. By asserting the limits of rational method, making use of recent scientific developments, and constructing a new model for moral truth, Pascal's work sought to update the role of Christianity to be not only consonant with the (...)
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  13. Jane Duran (2007). Women Philosophers of the Seventeenth Century,. Philosophy and Literature 31 (1).
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  14. Richard Thomas Eldridge (1997). Leading a Human Life: Wittgenstein, Intentionality, and Romanticism. University of Chicago Press.
    In this provocative new study, Richard Eldridge presents a highly original and compelling account of Wittgenstein's Philosophical Investigations , one of the most enduring yet enigmatic works of the twentieth century. He does so by reading the text as a dramatization of what is perhaps life's central motivating struggle--the inescapable human need to pursue an ideal of expressive freedom within the difficult terms set by culture. Eldridge sees Wittgenstein as a Romantic protagonist, engaged in an ongoing internal dialogue over the (...)
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  15. Stacie Friend (2012). Fiction as a Genre. Proceedings of the Aristotelian Society 112 (2pt2):179--209.
    Standard theories define fiction in terms of an invited response of imagining or make-believe. I argue that these theories are not only subject to numerous counterexamples, they also fail to explain why classification matters to our understanding and evaluation of works of fiction as well as non-fiction. I propose instead that we construe fiction and non-fiction as genres: categories whose membership is determined by a cluster of nonessential criteria, and which play a role in the appreciation of particular works. I (...)
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  16. Stacie Friend (2011). Fictive Utterance and Imagining II. Aristotelian Society Supplementary Volume 85 (1):163-180.
    The currently standard approach to fiction is to define it in terms of imagination. I have argued elsewhere (Friend 2008) that no conception of imagining is sufficient to distinguish a response appropriate to fiction as opposed to non-fiction. In her contribution Kathleen Stock seeks to refute this objection by providing a more sophisticated account of the kind of propositional imagining prescribed by so-called ‘fictive utterances’. I argue that although Stock's proposal improves on other theories, it too fails to provide an (...)
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  17. Joseph S. Fulda (2012). Written for the Moment. Journal of Information Ethics 21 (1):21-26.
    This article argues that the disclosure, dissemination, sale, and publication of texts—such as text messages, e-mails, and letters—addressed to anyone other than the public at large are gravely and profoundly immoral. The argument has two strands, the first based on a conception of privacy largely due to Steven Davis (2009), and the second based on the concept of authorial autonomy and its reverse, authorial dilution.
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  18. Joseph S. Fulda (2007). The Ethics of Pseudonymous Publication. Journal of Information Ethics 16 (2):75-89.
    This article explores the ethics of pseudonymous publication of nonfiction by examining what and why an author might hide behind the veil of pseudonymity, when this is and is not appropriate, and when it is deemed appropriate what measures should be taken to ensure accountability despite the veil. The argument begins by assuming that the sole duty an author has qua author is to his audience and centers on issues in both ethics and philosophy of language.
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  19. Desider Furst & Lilian R. Furst (1995). Book Review: Home is Somewhere Else: Autobiography in Two Voices. [REVIEW] Philosophy and Literature 19 (1).
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  20. Richard J. Gerrig (1989). Reexperiencing Fiction and Non-Fiction. Journal of Aesthetics and Art Criticism 47 (3):277-280.
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  21. Christopher Gill & Mary Margaret McCabe (eds.) (1996/2000). Form and Argument in Late Plato. Oxford University Press.
    Why did Plato put his philosophical arguments into dialogues, rather than presenting them in a plain and readily understandable fashion? A group of distinguished scholars here offer answers to this question by studying the relation between form and argument in his late dialogues. These penetrating studies show that the literary structure of the dialogues is of vital importance in the ongoing interpretation of Plato.
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  22. René Girard (1999). Violence in Biblical Narrative. Philosophy and Literature 23 (2):387-392.
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  23. Eugene Goodheart (2005). Is History a Science? Philosophy and Literature 29 (2):477-488.
    An odd, but persistent question. In _Guns, Steel and Germs, Jared Diamond's answer is that history is or should be a science. Like sociobiologists and evolutionary psychologists, he wants to extend the methods of the natural sciences to the social sciences and the humanities. My answer is an emphatic 'no!' E. H. Carr's _What is History? made an extended case for scientific history. The main burden of my essay is a dismantling of Carr's argument. Concerned with objective truth (_pace the (...)
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  24. Garry Hagberg (2003). On Philosophy as Therapy: Wittgenstein, Cavell, and Autobiographical Writing. Philosophy and Literature 27 (1):196-210.
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  25. Garry Hagberg (2002). Davidson, Self-Knowledge, and Autobiographical Writing. Philosophy and Literature 26 (2):354-368.
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  26. Ann Hartle (2003). Michel De Montaigne: Accidental Philosopher. Cambridge University Press.
    Michel de Montaigne, the inventor of the essay, has always been acknowledged as a great literary figure but has never been thought of as a philosophical original. This book is the first to treat Montaigne as a serious thinker in his own right, taking as its point of departure Montaigne's description of himself as 'an unpremeditated and accidental philosopher'. Whereas previous commentators have treated Montaigne's Essays as embodying a skepticism harking back to classical sources, Ann Hartle offers a fresh account (...)
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  27. Ann Hartle (2000). Montaigne's Accidental Moral Philosophy. Philosophy and Literature 24 (1):138-153.
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  28. Oliver Conolly Bashshar Haydar (2008). The Case Against Faction. Philosophy and Literature 32 (2):pp. 347-358.
    "Faction" is a hybrid genre, aiming at the factual accuracy of journalism on the one hand and the literary form of the novel on the other. There is a fundamental tension however between those two aims, given the constraints which factual accuracy places on characterization, plot, and thematic exploration characteristic of the novel. Further, faction cannot be defended on the grounds that factual accuracy is a literary value in faction. Finally, some aspects of faction, such as its inability to refer (...)
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  29. Patrick Henry (2000). Getting the Message in Montaigne's. Philosophy and Literature 24 (1).
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  30. Richard Hillyer (2004). Hobbes's Explicated Fables and the Legacy of the Ancients. Philosophy and Literature 28 (2):269-283.
    : A transitional text in other respects as well, De Cive differs from Hobbes's earlier Elements of Law and later Leviathan by claiming points of agreement between his own political philosophy and that embodied allegorically in the fables of classical antiquity (as explicated by himself). Though he did not begin with and subsequently abandoned this unconvincing approach, it reveals how late in his intellectual development he was still tempted to find some way of establishing classical precedents for his views, and (...)
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  31. Terence Allan Hoagwood (1988). Skepticism & Ideology: Shelley's Political Prose and its Philosophical Context From Bacon to Marx. University of Iowa Press.
  32. John Holbo (2005). Review of John Gibson (Ed.), Wolfgang Huemer (Ed.), The Literary Wittgenstein. [REVIEW] Notre Dame Philosophical Reviews 2005 (6).
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  33. S. Muzaffar Husain (1980). Quran's Cultural, Literary, and Philosophical Perspectives. Distributors, S.M. Mir.
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  34. Brian D. Ingraffia (1997). Book Review: Postmodern Theory and Biblical Theology: Vanquishing God's Shadow. [REVIEW] Philosophy and Literature 21 (1).
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  35. Victoria Ann Kahn (1995). Book Review: Machiavellian Rhetoric: From the Counter-Reformation to Milton. [REVIEW] Philosophy and Literature 19 (2).
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  36. Robert S. Kawashima (2004). Verbal Medium and Narrative Art in Homer and the Bible. Philosophy and Literature 28 (1):103-117.
    : Erich Auerbach's famous comparative study of Homer and the Bible, "Odysseus' Scar," argues that their contrastive styles derive from the different possibilities available to oral tradition and literature. In support of this thesis, I invoke two theories of verbal art: Walter Benjamin's description of the storyteller's craft, and Victor Shklovsky's definition of art as "defamiliarization." Through a comparative analysis of the use of type-scenes in Homer and in biblical narrative, I demonstrate how Homer is a traditional storyteller, practicing an (...)
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  37. Peter Lamarque (1983). Fiction and Reality. In , Philosophy and Fiction: Essays in Literary Aesthetics. Aberdeen University Press.
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  38. Berel Lang (1990). The Anatomy of Philosophical Style: Literary Philosophy and the Philosophy of Literature. B. Blackwell.
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  39. C. R. Ligota (1982). 'This Story is Not True.' Fact and Fiction in Antiquity. Journal of the Warburg and Courtauld Institutes 45:1-13.
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  40. John D. Lyons (2005). Before Imagination: Embodied Thought From Montaigne to Rousseau. Stanford University Press.
    Before imagination became the transcendent and creative faculty promoted by the Romantics, it was for something quite different. Not reserved to a privileged few, imagination was instead considered a universal ability that each person could direct in practical ways. To imagine something meant to form in the mind a replica of a thing—its taste, its sound, and other physical attributes. At the end of the Renaissance, there was a movement to encourage individuals to develop their ability to imagine vividly. Within (...)
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  41. John D. Lyons (1999). Descartes and Modern Imagination. Philosophy and Literature 23 (2):302-312.
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  42. Dudley M. Marchi (1995). Book Review: Montaigne Among the Moderns: Receptions of the "Essais". [REVIEW] Philosophy and Literature 19 (1).
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  43. Sky Marsen (2006). Narrative Dimensions of Philosophy: A Semiotic Exploration in the Work of Merleau-Ponty, Kierkegaard, and Austin. Palgrave/ Macmillan.
    Sky Marsen proposes a new way of reading philosophy, through the lens of narrative semiotics she highlights the similarities between creative and philosophical writing and shows how theoretical texts, such as philosophy, rely to a large extent on strategies of communication present also in fictional narratives.
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  44. Jeff Mason (1989). Philosophical Rhetoric: The Function of Indirection in Philosophical Writing. Routledge.
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  45. Ray Monk (2007). This Fictitious Life: Virginia Woolf on Biography, Reality, and Character. Philosophy and Literature 31 (1):1-40.
    In the growing body of academic literature on biography that has developed in the last few decades, Virginia Woolf's essay, "The New Biography,"1 has come to occupy a central place—mentioned, discussed and quoted from, I would estimate, more often than any other piece of writing on the subject. Virginia Woolf's distinctive view of the nature and limitations of biography has thus had, and continues to have, a deep and wide-ranging influence on the way the genre is discussed by critics and (...)
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  46. Anthony J. Palmer (1979). Self-Deception: A Problem About Autobiography. Proceedings of the Aristotelian Society 61:61-76.
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  47. F. Anne Payne (1968). King Alfred & Boethius: An Analysis of the Old English Version of the Consolation of Philosophy. University of Wisconsin Press.
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  48. Marjorie Perloff (1997). Book Review: Wittgenstein's Ladder: Poetic Language and the Strangeness of the Ordinary. [REVIEW] Philosophy and Literature 21 (2).
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  49. Marjorie Perloff (1996). Wittgenstein's Ladder: Poetic Language and the Strangeness of the Ordinary. University of Chicago Press.
    Marjorie Perloff, among our foremost critics of twentieth-century poetry, argues that Ludwig Wittgenstein provided writers with a radical new aesthetic, a key to recognizing the inescapable strangeness of ordinary language. Taking seriously Wittgenstein's remark that "philosophy ought really to be written only as a form of poetry," Perloff begins by discussing Wittgenstein the "poet." What we learn is that the poetics of everyday life is anything but banal. "This book has the lucidity and the intelligence we have come to expect (...)
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  50. Richard A. Posner (1997). Narrative and Narratology in Classroom and Courtroom. Philosophy and Literature 21 (2):292-305.
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