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  1. Constance Meinwald (2011). Reason V. Literature in Plato's Republic. Ancient Philosophy 31 (1):25-45.
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  2. Constance Meinwald (2011). Two Notions of Consent. In Michael Frede, James V. Allen, Eyjólfur Kjalar Emilsson, Wolfgang-Rainer Mann & Benjamin Morison (eds.), Oxford Studies in Ancient Philosophy. Oxford University Press. 40--361.
     
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  3. Constance Meinwald (2005). Brill Online Books and Journals. Phronesis 50 (3).
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  4. Constance Meinwald (2005). Ignorance and Opinion in Stoic Epistemology. Phronesis 50 (3):215-231.
    This paper argues for a view that maximizes in the Stoics' epistemology the starkness and clarity characteristic of other parts of their philosophy. I reconsider our evidence concerning doxa (opinion/belief): should we really take the Stoics to define it as assent to the incognitive, so that it does not include the assent of ordinary people to their kataleptic impressions, and is thus actually inferior to agnoia (ignorance)? I argue against this, and for the simple view that in Stoicism assent is (...)
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  5. Constance C. Meinwald (2002). Emotion and Peace of Mind. Journal of Philosophy 99 (3):163-166.
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  6. Constance Chu Meinwald (2002). Plato's Pythagoreanism. Ancient Philosophy 22 (1):87-101.
  7. Constance C. Meinwald (1998). Prometheus's Bounds. Peras and Apeiron in Plato's Philebus. In Jyl Gentzler (ed.), Method in Ancient Philosophy. Oxford University Press. 165--80.
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  8. Constance Meinwald (1992). Good-Bye to the Third Man. In Richard Kraut (ed.), The Cambridge Companion to Plato. Cambridge University Press. 365--396.
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  9. Constance C. Meinwald (1991). Plato's Parmenides. Oxford University Press.
    The Parmenides is notorious for the criticisms it directs against Plato's own Theory of Forms, as presented in the middle period. But the second and major portion of the dialogue has generally been avoided, despite its being offered as Plato's response to the problems; the text seems intractably obscure, appearing to consist of a series of bad arguments leading to contradictory conclusions. Carefully analyzing these arguments and the methodological remarks which precede them, Meinwald shows that to understand Plato's response we (...)
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