Search results for 'Anaximander' (try it on Scholar)

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  1.  23
    Michael Wedin (2013). Aristotle on the Impossibility of Anaximander's Apeiron: On Generation and Corruption, 332a20-25. Phronesis 58 (1):17-31.
    In On Generation and Corruption, Aristotle rejects the very possibility of such a thing as Anaximander’s apeiron. Characterized as a kind of intermediate stuff, the apeiron turns out to consist of contraries and as such is impossible. Commentators have rightly noted this point and some have also indicated that Aristotle offers an argument of sorts for his negative estimate. However, the argument has received scant attention, and it is fair to say that it remains unclear exactly why Aristotle rejects (...)
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  2.  9
    Radim Kočandrle & Karel Kleisner (2013). Evolution Born of Moisture: Analogies and Parallels Between Anaximander's Ideas on Origin of Life and Man and Later Pre-Darwinian and Darwinian Evolutionary Concepts. [REVIEW] Journal of the History of Biology 46 (1):103-124.
    This study focuses on the origin of life as presented in the thought of Anaximander of Miletus but also points to some parallel motifs found in much later conceptions of both the pre-Darwinian German romantic science and post-Darwinian biology. According to Anaximander, life originated in the moisture associated with earth (mud). This moist environment hosted the first living creatures that later populated the dry land. In these descriptions, one can trace the earliest hints of the notion of environmental (...)
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  3.  2
    Dirk L. Couprie, Robert Hahn & Gerard Naddaf (2002). Anaximander in Context: New Studies in the Origins of Greek Philosophy. State University of New York Press.
    Places the development of Anaximander's thought within social, political, cosmological, astronomical, and technological contexts.
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  4.  2
    Michael C. Stokes & P. Seligman (1964). The Apeiron of Anaximander: A Study in the Origin and Function of Metaphysical Ideas. Journal of Hellenic Studies 84 (2):188.
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  5.  0
    Patricia Southgate & Paul Seligman (1965). The `Apeiron' of Anaximander: A Study in the Origin and Function of Metaphysical Ideas. Philosophical Quarterly 15 (60):263.
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  6.  39
    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 (...)
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  7.  37
    Nicholas Rescher, Anaximander and the Antikythera Mechanism.
    The latest computerized reconstruction of the “Antikythera mechanism” reveals a striking similarity to the model of the universe of Anaximander of Miletus.
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  8.  1
    Björn Thorsteinsson (2015). From Différance to Justice: Derrida and Heidegger’s “Anaximander’s Saying. Continental Philosophy Review 48 (2):255-271.
    Considerations of Jacques Derrida’s oeuvre, and of deconstruction as theory and practice, are bound to revolve around Derrida’s key notion of différance, developed at the outset of his career. However, Derrida’s conception of justice, which started to make its presence felt in his work in the late 1980s, should also be considered to play a major role, not least when bearing in mind his declaration, made in 1989, that “deconstruction is justice.” In this paper, the relation between différance and justice (...)
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  9.  33
    David Michael Kleinberg-Levin (2007). The Court of Justice: Heidegger'sreflections on Anaximander. Research in Phenomenology 37 (3):385-416.
    I examine Heidegger's reflections on the Anaximander fragment, concentrating on the question of justice. In his commentary, Heidegger draws on Nietzsche's thoughts about justice, the will to power, and nihilism to formulate an interpretation of the fragment that connects it to the epochal history and destiny of being. This "ontological" interpretation, constructed in a compelling reading of the history of philosophy, requires that Heidegger first address the historicism and "ontological forgetfulness" prevailing in historical consciousness and historiography, in order to (...)
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  10.  6
    G. S. Kirk (1955). Some Problems in Anaximander. Classical Quarterly 5 (1-2):21-.
    This article deals with four almost classic problems in Anaximander. of these the first is of comparatively minor importance, and the second is important not for what Anaximander thought but for what Aristotle thought he thought. Problem i is: Did Anaximander describe his as ? Problem 2: Did Aristotle mean Anaximander when he referred to people who postulated an intermediate substance ? Problem 3: Did Anaximander think that there were innumerable successive worlds? Problem 4: What (...)
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  11.  10
    L. S. B. MacCoull (1998). The Anaximander Saying in its Sixth-Century (C. E.) Context. Philosophy and Theology 11 (1):85-96.
    The famous early fragment (B1 D-K) of Anaximander, Greek thinker of the sixth century B.C.E., was transmitted to us by Byzantine Alexandrian authors of the sixth century C.E.: the pagan Simplicius in his commentary on Aristotle’s Physics, and the Monophysite Christian to whose earlier Physics commentary Simplicius was replying, John Philoponus. When these commentators were writing, the Mediterranean world was polarized by the Monophysite-Chalcedonian theological controversy. First Philoponus adduced some of Anaximander’s words in his argument for a single (...)
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  12.  10
    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 (...)
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  13.  6
    W. I. Matson (1953). The Naturalism of Anaximander. Review of Metaphysics 6 (3):387 - 395.
    I argue, In opposition to george f burch, That anaximander was not a metaphysician but a natural scientist, And a very great one.
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  14.  3
    D. O'Brien (1967). Anaximander's Measurements. Classical Quarterly 17 (02):423-.
    Anaximander explained the sun as an ejection of light or fire from an opening in the hollow rim of a kind of wheel which revolved around the earth. We are told that this wheel or circle of the sun is 27 times the size of the earth, and again that it is 28 times the size of the earth. These numbers have been thought to represent respectively the inner and the outer diameters of the sun wheel. This has been (...)
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  15. Anaximander & Arthur Fairbanks (1898). Anaximander Fragments and Commentary (The First Philosophers of Greece). K. Paul, Trench, Trubner.
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  16. Christos Panayides (2010). Anaximander and the Multiple Successive Worlds Thesis. Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 17 (3):288-302.
    Many commentators suppose that Anaximander subscribes to a multiple worlds thesis. In particular, they assume that: either Anaximander accepts that there are innumerable co-existent worlds, or he accepts that there are innumerable successive worlds. The first of these interpretations has been shown to be problematic. In this discussion note I present two new arguments against the multiple successive worlds reading of Anaximander, with the intent to buttress a single world reconstruction of his cosmology.
     
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  17. Carlo Rovelli (2011). The First Scientist: Anaximander and His Legacy. Westholme.
    The sixth century -- Anaximander's contributions -- Atmospheric phenomena -- Earth floats in space, suspended in the void -- Invisible entities and natural laws -- Rebellion becomes virtue -- Writing, democracy, and cultural crossbreeding -- What is science? -- Between cultural relativism and absolute thought -- Can we understand the world without Gods? -- Prescientific thought.
     
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  18. Radim Kocandrle (2010). Anaximander of Miletus and Evolution. Filosoficky Casopis 58 (4):605-622.
     
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  19.  7
    Charles H. Kahn (1960/1994). Anaximander and the Origins of Greek Cosmology. Hackett.
  20.  3
    Joseph P. Mueller (1961). Anaximander and the Origins of Greek Cosmology. Modern Schoolman 38 (3):246-248.
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  21.  32
    Elizabeth Asmis (1981). What is Anaximander's Apeiron ? Journal of the History of Philosophy 19 (3):279-297.
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  22.  3
    Peter Diamadopoulos (1963). P. Seligman's "The 'Apeiron' of Anaximander: A Study in the Origin and Function of Metaphysical Ideas". [REVIEW] Philosophy and Phenomenological Research 24 (2):280.
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  23.  32
    R. M. Dancy (1989). Thales, Anaximander, and Infinity. Apeiron 22 (3):149 - 190.
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  24.  41
    Karin De Boer (1997). Giving Due: Heidegger's Interpretation of the Anaximander Fragment. Research in Phenomenology 27 (1):150-166.
  25.  39
    Aryeh Finkelberg (1993). Anaximander's Conception of the "Apeiron". Phronesis 38 (3):229 - 256.
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  26.  19
    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.
  27.  6
    Thomas Alexander (1988). Arche, Dike, Phusis: Anaximander's Principle of Natural Justice. Southwest Philosophical Studies 10 (3):11-20.
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  28.  1
    Irving Block (1962). C. H. Kahn's "Anaximander and the Origins of Greek Cosmology". [REVIEW] Philosophy and Phenomenological Research 22 (3):422.
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  29. Farewell to the Twentieth Century: Nussbaum Glossary of Philosophical Terms Selected Bibliography Index (2009). Machine Generated Contents Note: Introduction1. The Pre-Socratic Philosophers: Sixth and Fifth Centuries B.C.E. Thales / Anaximander / Anaximenes / Pythagoras / Xenophanes / Heraclitus / Parmenides / Zeno / Empedocles / Anaxagoras / Leucippus and Democritus 2. The Athenian Period: Fifth and Fourth Centuries B.C.E. The Sophists: Protagoras, Gorgias, Thrasymachus, Callicles and Critias / Socrates / Plato / Aristotle 3. The Hellenistic and Roman Periods: Fourth Century B.C.E Through Fourth Century C.E. Epicureanism / Stoicism / Skepticism / neoPlatonism 4. Medieval and Renaissance Philosophy: Fifth Through Fifteenth Centuries Saint Augustine / the Encyclopediasts / John Scotus Eriugena / Saint Anselm / Muslim and Jewish Philosophies: Averroës, Maimonides / the Problem of Faith and Reason / the Problem of the Universals / Saint Thomas Aquinas / William of Ockham / Renaissance Philosophers 5. Continental Rationalism and British Empiricism: The Seventeenth and Eighteenth Centuries Descartes. [REVIEW] In Donald Palmer (ed.), Looking at Philosophy: The Unbearable Heaviness of Philosophy Made Lighter. Mcgraw-Hill
     
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  30.  21
    Charles Kahn (2002). Anaximander and the Architects. Ancient Philosophy 22 (1):149-152.
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  31.  6
    Christian Többicke (1983). Anaximander — Eine Studie. Perspektiven der Philosophie 9:343-351.
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  32.  8
    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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  33.  29
    C. Joachim Classen (1977). Anaximander and Anaximenes: The Earliest Greek Theories of Change? Phronesis 22 (2):89 - 102.
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  34.  21
    H. B. Gottschalk (1965). Anaximander's Apeiron1. Phronesis 10 (1):37-53.
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  35.  1
    Emilie Kutash (2002). A Review of Robert Hahn's Anaximander and the Architects. [REVIEW] Graduate Faculty Philosophy Journal 23 (2):207-212.
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  36.  3
    Aryeh Finkelberg (forthcoming). Plural Worlds in Anaximander. American Journal of Philology.
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  37.  4
    Rainer Kattel (2003). Dirk L. Couprie, Robert Hahn, and Gerard Naddaf, Anaximander in Context. New Studies in the Origins of Greek Philosophy Reviewed By. [REVIEW] Philosophy in Review 23 (4):242-244.
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  38.  15
    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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  39.  4
    Carl Levenson (2002). Anaximander and the Architects. Review of Metaphysics 55 (4):861-863.
  40.  11
    Leo Sweeney (1981). Surprises in the History of Infinity From Anaximander to George Cantor. Proceedings of the American Catholic Philosophical Association 55:3-23.
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  41.  11
    Dirk L. Couprie (1995). The Visualization Of Anaximander's Astronomy. Apeiron 28 (3):159 - 181.
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  42.  14
    Cameron Shelley (2000). The Influence of Folk Meteorology in the Anaximander Fragment. Journal of the History of Ideas 61 (1):1-17.
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  43.  13
    Catherine Osborne (2004). Three Studies on Anaximander D. L. Couprie, R. Hahn, G. Naddaf: Anaximander in Context. New Studies in the Origins of Greek Philosophy . Pp. XIV + 290, Maps, Ills. Albany: State University of New York Press, 2003. Paper, Us$27.95 (Cased, Us$81.50). Isbn: 0-7914-5538-6 (0-7914-5537-8 Hbk). [REVIEW] The Classical Review 54 (02):288-.
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  44.  13
    C. Joachim Classen (1977). Anaximander and Anaximenes: The Earliest Greek Theories of Change? Phronesis 22 (2):89-102.
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  45.  3
    D. R. Dicks (1969). On Anaximander's Figures. Journal of Hellenic Studies 89:120.
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  46.  3
    A. Wasserstein (1963). The Apeiron of Anaximander. Philosophical Books 4 (1):28-30.
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  47.  8
    Charles E. Scott (1994). Άδικία and Catastrophe: Heidegger's "Anaximander Fragment". Heidegger Studies 10:127-142.
  48.  9
    Felix M. Cleve (1962). Anaximander and the Origins of Greek Cosmology. [REVIEW] New Scholasticism 36 (1):109-111.
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  49.  11
    Aryeh Finkelberg (1993). Anaximander's Conception of the Apeiron. Phronesis 38 (3):229-256.
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  50.  5
    Dana Miller (2004). Anaximander in Context. International Philosophical Quarterly 44 (1):111-113.
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