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  1. 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.
  2. 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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  3. Christa Davis Acampora (2002). Nietzsche Contra Homer, Socrates, and Paul. Journal of Nietzsche Studies 24 (1):25-53.
  4. 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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  5. 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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  6. J. Adam (1890). On Some Passages in Plato's Republic. The Classical Review 4 (08):356-357.
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  7. Don Adams (2009). Socrates' Commitment to the Truth. Ancient Philosophy 29 (2):267-287.
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  8. Ruhi Muhsen Afnán (1969). Zoroaster's Influence on Anaxagoras, the Greek Tragedians, and Socrates. New York, Philosophical Library.
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  9. Sara Ahbel-Rappe (2010). Matthew S. Linck, The Ideas of Socrates Reviewed By. Philosophy in Review 27 (6):422-424.
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  10. 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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  11. Sara Ahbel-Rappe (2009). Roslyn Weiss, The Socratic Paradox and its Enemies. Philosophy in Review 29 (1):76.
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  12. Sara Ahbel-Rappe & Rachana Kamtekar (eds.) (2006/2009). A Companion to Socrates. Blackwell Pub..
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  13. 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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  14. Doug Al-Maini (2013). Bitter Knowledge: Learning Socratic Lessons of Disillusion and Renewal. By Thomas Eisele. Ancient Philosophy 33 (1):209-213.
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  15. Harold Alderman (1981). Socratic Wisdom. Southern Journal of Philosophy 19 (3):293-297.
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  16. C. Fred Alford (1988). Narcissism Socrates, the Frankfurt School and Psychoanalytic Theory. Monograph Collection (Matt - Pseudo).
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  17. 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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  18. 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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  19. 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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  20. Reginald E. Allen (1976). Irony and Rhetoric in Plato's Apology. Paideia 5 (1976):32-42.
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  21. James B. Allis (2008). Socrates and the Political Community. Ancient Philosophy 9 (2):323-326.
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  22. James B. Allis (1989). Socrates and the Political Community: An Ancient Debate. Ancient Philosophy 9 (2):323-326.
  23. 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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  24. Ilai Alon (1991). Socrates in Mediaeval Arabic Literature. Monograph Collection (Matt - Pseudo).
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  25. James M. Ambury, 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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  26. Arthur Lap An (1957). The Function of Socrates' Educational Method. Educational Theory 7 (2):135-159.
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  27. Abraham Anderson (1991). Some Views of Socrates. Ancient Philosophy 11 (2):351-359.
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  28. 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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  29. 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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  30. John Anderson (1931). Socrates as an Educator. Australasian Journal of Philosophy 9 (3):172 – 184.
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  31. Mark Anderson (2005). Socrates as Hoplite. Ancient Philosophy 25 (2):273-289.
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  32. Tom Angier (2010). Aristotle's Dialogue with Socrates: On the Nicomachean Ethics – Ronna Burger. Philosophical Quarterly 60 (240):639-641.
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  33. Ian Angus (2005). Socrates and the Critique of Metaphysics. The European Legacy 10 (4):299-314.
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  34. 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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  35. Julia Annas (1988). The Heirs of Socrates. [REVIEW] Phronesis 33 (1):100-112.
  36. Apuleius (1993). The God of Socrates. Heptangle Books.
  37. Andre M. Archie (2010). Socrates on Friendship and Community. Ancient Philosophy 30 (2):446-451.
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  38. Andre M. Archie (2010). The Anatomy of a Dialogue. Journal of Philosophical Research 35:129-146.
    This paper shows Socratic elenchus as an efficient and effective way of modeling rational knowledge seeking. Like ordinary conversations, the elenctic exchanges in the dialogues presuppose a degree of autonomy on the part of its participants. Socrates’ line of questioning often seems pertinent to a particular interlocutor because he is well aware of the fact that the interlocutor has goals and ambitions or is reputed to be an expert at something. In turn, Socrates’ line ofquestioning reflects his own goals and (...)
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  39. André Maurice Archie (2003). The Framing of Socrates. Ancient Philosophy 23 (2):424-428.
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  40. Juan David Ardila (2009). La Teoría de la Acción en Sócrates. A Parte Rei: Revista de Filosofía 65:8.
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  41. Zoran Arsović (ed.) (2011). U Sokratu Krije Sokrates: (Zbornik). Uh.
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  42. Gary Michael Atkinson (2010). Socrates in the Underworld. American Catholic Philosophical Quarterly 84 (4):825-829.
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  43. Emily A. Austin (2010). Prudence and the Fear of Death in Plato's Apology. Ancient Philosophy 30 (1):39-55.
  44. Iep Author, Socrates.
    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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  45. Randall E. Auxier (2008). Anne Marie Bowery's “Examining the Role and Function of Socrates' Narrative Audience in Plato's Euthydemus”. Southwest Philosophy Review 24 (2):25-28.
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  46. Celso Martins Azar Filho (2004). Sócrates E as Leis: Democracia E Metafísica. Princípios: Revista de Filosofia 11 (15):2.
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  47. Julian Baggini & Stuart Hampshire (2000). Seeing Both Sides. The Philosophers' Magazine 9 (9):42-45.
    “Socrates spent many of his prime years fighting the most vicious, pitiless wars. I think that has a huge impact. I wonder if his central interest in the good is because actually he saw a lot that was very bad all around him.”.
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  48. Geoffrey Bagwell (2014). The Circle of Socrates: Readings in First-Generation Socratics [Review]. [REVIEW] Teaching Philosophy 37 (2):253-257.
  49. Tongdong Bai (2010). What to Do in an Unjust State?: On Confucius's and Socrates's Views on Political Duty. [REVIEW] Dao: A Journal of Comparative Philosophy 9 (4):375-390.
    Confucius argued for the centrality of the superior man’s political duty to his fellow human beings and to the state, while Socrates suggested that the superior man (the philosopher) may have no such political duty. However, Confucius also suggested that one not enter or stay—let alone save—a troubled state, while Socrates stayed in an unjust state, apparently fulfilling his political duty to the state by accepting an unjust verdict. In this essay, I will try to show how Confucius could solve (...)
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  50. Annette C. Baier (2012). Hume's Damage Control. The Philosophers' Magazine 56 (56):87-89.
    We want to know about philosophers’ lives in part to see how they applied their philosophy to their own lives. Plato’s account of Socrates’ life, trial, and death sets a great example here, perhaps never equalled, just as few philosophers equal Socrates in integrity and courage.
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