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  1. Denis O'Brien (2009). Plato the Pythagorean

    A Critical Study of Kenneth Sayre, Plato's Late Ontology, A Riddle Resolved.
    International Journal of the Platonic Tradition 3 (1):58-77.
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  2. Denis O'Brien (2007). « Immortel » Et « Impérissable » Dans le Phédon de Platon. International Journal of the Platonic Tradition 1 (2):109-262.
    To unravel the intricacies of the last argument of the Phaedo for the immortality of the soul, the reader has to peel away successive presuppositions, his own, Plato's and not least the presupposition that Plato very skilfully portrays as being shared by Socrates and his friends.A first presupposition is the reader's own. According to our modern ways of thinking, a soul that is immortal, if there is such a thing, is a soul that lives forever. That presupposition is not shared (...)
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  3. Denis O'Brien (2000). Brill Online Books and Journals. Phronesis 45 (1).
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  4. Denis O'Brien (2000). Hermann Diels on the Presocratics: Empedocles' Double Destruction of the Cosmos (Aetius Ii 4.8). Phronesis 45 (1):1-18.
    Stobaeus records a placitum where Empedocles says that the world is destroyed by the domination in turn of Love and of Strife. The placitum makes perfectly good sense in the context of Empedocles' belief that Love and Strife produce, in turn, a non-cosmic state of total unity (Love) and of total separation (Strife). But for over two hundred years scholars have been unable to hear that simple message. Sturz (1805) emended the text so as to make it fit the non-cyclical (...)
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  5. Denis O'Brien (1999). La matière chez Plotin: son origine, sa nature. Phronesis 44 (1):45-71.
    The origin of matter is one of the last and greatest unsolved mysteries bedevilling modern attempts at understanding the philosophy of the "Enneads." There are two stages in the production of Intellect and of soul. The One or Intellect produces an undifferentiated other, which becomes Intellect or soul by itself turning towards and looking towards the prior principle, with no possibility of the One's "turning towards" or "seeing" itself. But where does matter come from? To arrive at his conception of (...)
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  6. Denis O'brien (1995). Colloquium 2. Proceedings of the Boston Area Colloquium of Ancient Philosophy 11 (1):47-86.
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  7. Denis O'Brien (1993). Théodicée Plotinienne, Théodicée Gnostique. Brill.
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  8. Denis O'Brien (1984). Theories of Weight in the Ancient World: Four Essays on Democritus, Plato and Aristotle. A Study in the Development of Ideas. 2. Plato: Weight and Sensation. The Two Theories of the 'Timaeus'. [REVIEW] Brill.
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  9. Denis O'Brien (1981). Democritus, Weight and Size: An Exercise in the Reconstruction of Early Greek Philosophy. Brill.
     
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  10. Denis O'Brien (1977). Heavy and Light in Democritus and Aristotle: Two Conceptions of Change and Identity. Journal of Hellenic Studies 97:64-74.
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  11. Denis O'Brien (1970). Anaximander and Dr Dicks. Journal of Hellenic Studies 90:198-199.
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  12. Denis O'Brien (1970). Empedocles' Theories of Seeing and Breathing: The Effect of a Simile. Journal of Hellenic Studies 90:140-179.
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  13. Denis O'Brien (1969). Empedocles' Cosmic Cycle: A Reconstruction From the Fragments and Secondary Sources. London, Cambridge U.P..
  14. Denis O'Brien (1968). Derived Light and Eclipses in the Fifth Century. Journal of Hellenic Studies 88:114-127.
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  15. Denis O'Brien (1968). The Relation of Anaxagoras and Empedocles. Journal of Hellenic Studies 88:93-113.
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  16. Denis O'Brien (1967). Empedocles' Cosmic Cycle. Classical Quarterly 17 (01):29-.
  17. Denis O'brien (1965). Empedocles Fr. 35. 14–15. The Classical Review 15 (01):1-4.