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  1. B. D. A. (1964). Socratic Humanism. [REVIEW] Review of Metaphysics 17 (4):636-636.
  2. Andrew Aberdein (2008). The Companions and Socrates: Is Inara a Hetaera? In Rhonda V. Wilcox & Tanya Cochran (eds.), Investigating Firefly and Serenity: Science Fiction on the Frontier. I. B. Tauris 63-75.
  3. C. D. Acampora (2002). Virtues of Authenticity: Essays on Plato and Socrates. By Alexander Nehamas. The European Legacy 7 (1):97-97.
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  4. Christa Davis Acampora (2002). Nietzsche Contra Homer, Socrates, and Paul. Journal of Nietzsche Studies 24 (1):25-53.
  5. E. K. Achah (2007). Did a Biased Jury Convict Plato's Socrates? Journal of Philosophy and Culture 2 (2):1-16.
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  6. Emmanuel Kofi Ackah (2003). Socratic Wisdom. History of Philosophy Quarterly 20 (2):123 - 147.
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  7. Adela Marion Adam (1918). Socrates, 'Qvantvm Mvtatvs Ab Illo'. Classical Quarterly 12 (3-4):121-.
    The Times Literary Supplement of November 8, 1917, contained, under the title of Socrates recognitns, a review of Plato's Biography of Socrates, a lecture delivered by Professor A. E. Taylor to the British Academy in the early part of last year. The opening sentence of the review is as follows: ‘Next to the problem of the Gospels ranks that of the Platonic dialogues amongst those most vital to the history of the human spirit.’ A little further down the reviewer says: (...)
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  8. J. Adam (1890). On Some Passages in Plato's Republic. The Classical Review 4 (08):356-357.
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  9. Don Adams (2009). Socrates' Commitment to the Truth. Ancient Philosophy 29 (2):267-287.
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  10. Don Edgar Innis Adams (1988). Love and Morality in Socrates, Plato, Aristotle and Aquinas. Dissertation, Cornell University
    One of the more attractive features of Greek moral philosophy and its medieval dependents is that it provides an obvious motivation for being moral: rational self-interest. Socrates, Plato, Aristotle and Aquinas are all rational egoists, and each argues that acting only for the sake of one's own happiness is compatible with treating other people morally. Each bridges the gap between egoism and altruism by arguing that a rational person has sufficient reason to care about other people. This raises two main (...)
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  11. E. W. Adams (1923). The Dream of Socrates: A Point of Contact Between Two Worlds. Hibbert Journal 22:515.
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  12. Ruhi Muhsen Afnán (1969). Zoroaster's Influence on Anaxagoras, the Greek Tragedians, and Socrates. New York, Philosophical Library.
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  13. Sara Ahbel-Rappe (2010). Matthew S. Linck, The Ideas of Socrates Reviewed By. Philosophy in Review 27 (6):422-424.
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  14. Sara Ahbel-Rappe (2010). Roslyn Weiss, The Socratic Paradox and its Enemies Reviewed By. Philosophy in Review 29 (1):76-78.
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  15. Sara Ahbel-Rappe (2009). Roslyn Weiss, The Socratic Paradox and its Enemies. Philosophy in Review 29 (1):76.
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  16. Sara Ahbel-Rappe (2008). Socratic Virtue: Making the Best of the Neither-Good-Nor-Bad (Review). Classical World: A Quarterly Journal on Antiquity 101 (4):550-551.
  17. Sara Ahbel-Rappe (2007). Matthew S. Linck, The Ideas of Socrates. [REVIEW] Philosophy in Review 27:422-424.
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  18. Sara Ahbel-Rappe & Rachana Kamtekar (eds.) (2006). A Companion to Socrates. Wiley-Blackwell.
    Written by an outstanding international team of scholars, this _Companion_ explores the profound influence of Socrates on the history of Western philosophy. Discusses the life of Socrates and key philosophical doctrines associated with him Covers the whole range of Socratic studies from the ancient world to contemporary European philosophy Examines Socrates’ place in the larger philosophical traditions of the Hellenistic world, the Roman Empire, the Arabic world, the Renaissance, and contemporary Europe Addresses interdisciplinary subjects such as Socrates and Nietzsche, Socrates (...)
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  19. Peter J. Ahrensdorf (1995). The Death of Socrates and the Life of Philosophy: An Interpretation of Plato's Phaedo. State University of New York Press.
    Shows that the dialogue in Plato's Phaedo is primarily devoted to presenting Socrates' final defense of the philosophical life against the theoretical and political challenge of religion.
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  20. Doug Al-Maini (2013). Bitter Knowledge: Learning Socratic Lessons of Disillusion and Renewal. By Thomas Eisele. Ancient Philosophy 33 (1):209-213.
  21. Doros Alastos (1967). Socrates Tried: Drama Reconstruction. Zeno.
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  22. Harold Alderman (1981). Socratic Wisdom. Southern Journal of Philosophy 19 (3):293-297.
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  23. C. Fred Alford (1988). Narcissism Socrates, the Frankfurt School and Psychoanalytic Theory. Monograph Collection (Matt - Pseudo).
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  24. Ryan Patrick Alford, How Do You Trim the Seamless Web? Considering the Unintended Consequences of Pedagogical Alterations.
    The Socratic method is considered obsolete and unhelpful by many legal educators. Catalyzed by the latest report of the Carnegie Foundation on legal education, educational reformers are pushing for the reduction or elimination of its use. This paper presents a historical perspective on the importance of the Socratic method to the development of law and to its continuity across time. It highlights the importance of the method in imparting Aristotelian epistemology and scholastic modes of reasoning that are increasingly rare in (...)
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  25. D. J. Allan (1966). The Method of Aristotelian Physics Wolfgang Wieland: Die Aristotelische Physik. Pp. 354. Göttingen: Vandenhoeck and Ruprecht, Cloth, DM. 42. [REVIEW] The Classical Review 16 (02):168-171.
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  26. D. J. Allan (1936). Helmut Kuhn : Sokrates: ein Versuch über den Ursprung der Metaphysik. Pp. 161. Berlin : 'Die Runde,' 1934. Cloth. The Classical Review 50 (05):199-.
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  27. R. E. Allen (1981). Socrates and Legal Obligation. Univ of Minnesota Press.
    Rich with historical and cultural value, these works are published unaltered from the original University of Minnesota Press editions.
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  28. Reginald E. Allen (1976). Irony and Rhetoric in Plato's Apology. Paideia 5 (1976):32-42.
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  29. James B. Allis (2008). Socrates and the Political Community. Ancient Philosophy 9 (2):323-326.
  30. James B. Allis (2008). The Education of Desire. Ancient Philosophy 9 (1):121 - 125.
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  31. James B. Allis (1989). Socrates and the Political Community: An Ancient Debate. Ancient Philosophy 9 (2):323-326.
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  32. Eduardo Geovo Almanza (2012). Zubiri y la sabiduría socrática. Logos 22:109-122.
    What Zubiri defines as Socratic wisdom seems to coincide with the matter suggested by philosophy itself, in its relation with the way of living. A new sort of wisdom comes up with Socrates, not only for the approach to those topics seeming too human, but also for the assumption of philosophy as a way of life. From those premises, Zubiri concludes something raising controversy: What is proper in wisdom is the abandon of public life, the look for intimacy of self (...)
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  33. Ilai Alon (1991). Socrates in Mediaeval Arabic Literature. Monograph Collection (Matt - Pseudo).
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  34. James M. Ambury (2014). Socrates. Internet Encyclopedia of Philosophy.
    Socrates (469—399 B.C.E.) Socrates is one of the few individuals whom one could say has so-shaped the cultural and intellectual development of the world that, without him, history would be profoundly different. He is best known for his association with the Socratic method of question and answer, his claim that he was ignorant (or aware of […].
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  35. Arthur Lap An (1957). The Function of Socrates' Educational Method. Educational Theory 7 (2):135-159.
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  36. G. Anagnostopoulos (ed.) (2011). "Socratic, Platonic and Aristotelian Studies" Essays in Honnor of Gerasimos Santas.
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  37. Abraham Anderson (1991). Some Views of Socrates. Ancient Philosophy 11 (2):351-359.
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  38. Daniel E. Anderson (1967). Socrates' Concept of Piety. Journal of the History of Philosophy 5 (1):1-13.
    This article, Based on a study of the "euthyphro," "apology" and "crito," suggests that for socrates (and therefore, Presumably, The young plato) piety is service to the dialectic, And that for socrates the dialectic itself takes over the position reserved in the popular religion for the gods (thus making socrates guilty, At least metaphorically, Of the charge of believing in "other new divine powers"). Part one seeks to establish that the dialectic controls the pious man's beliefs; part two, That it (...)
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  39. J. K. Anderson (1969). Anna S. Benjamin: Xenophon: Recollections of Socrates and Socrates' Defense Before the Jury. Pp. Xxv+157. Indianapolis: Bobbs-Merrill Co., Inc., 1965. Paper. [REVIEW] The Classical Review 19 (1):102-103.
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  40. John Anderson (1931). Socrates as an Educator. Australasian Journal of Philosophy 9 (3):172 – 184.
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  41. Mark Anderson (2005). Socrates as Hoplite. Ancient Philosophy 25 (2):273-289.
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  42. Merrick E. Anderson (2016). Thrasymachus’ Sophistic Account of Justice in Republic I. Ancient Philosophy 36 (1):151-172.
  43. Dimitri Z. Andriopoulos (1972). Gregory Vlastos "The Philosophy of Socrates: A Collection of Critical Essays". [REVIEW] Philosophy and Phenomenological Research 32 (4):582.
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  44. Elias Ioannes Angelopoulos (1933). Aristophane Et Ses Idées Sur Socrate.
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  45. Tom Angier (2010). Aristotle's Dialogue with Socrates: On the Nicomachean Ethics – Ronna Burger. Philosophical Quarterly 60 (240):639-641.
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  46. Ian Angus (2005). Socrates and the Critique of Metaphysics. The European Legacy 10 (4):299-314.
    An extended critique of the applicability of Martin Heidegger and Friedrich Nietzsche's thesis of the end of metaphysics to the philosophical practice of Socrates.
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  47. Julia Annas (2006). Ethics and Argument in Plato's Socrates. In Burkhard Reis & Stella Haffmans (eds.), The Virtuous Life in Greek Ethics. Cambridge University Press 32--46.
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  48. Julia Annas (1988). The Heirs of Socrates. [REVIEW] Phronesis 33 (1):100-112.
  49. Raymond A. Anselment (1978). Socrates And The Clouds: Shaftesbury And A Socratic Tradition. Journal of the History of Ideas 39 (April-June):171-182.
  50. Apuleius (1993). The God of Socrates. Heptangle Books.
1 — 50 / 1827