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Dirk Baltzly [28]Dirk C. Baltzly [3]
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Profile: Dirk Baltzly (University of Tasmania)
  1. Dirk Baltzly (forthcoming). Two Aristotelian Puzzles About Planets and Their Neoplatonic Reception. Apeiron:1-19.
    Journal Name: Apeiron Issue: Ahead of print.
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  2. Dirk Baltzly (2013). Proclus and Theodore of Asine on Female Philosopher-Rulers. Ancient Philosophy 33 (2):403-424.
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  3. Dirk Baltzly (2010). Review of M. Tuominen, The Ancient Commentators on Plato and Aristotle (M.) Tuominen The Ancient Commentators on Plato and Aristotle. [REVIEW] The Classical Review 60 (02):417-419.
    See also Tarrant's review on Notre Dame Philosophical Review.
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  4. Dirk Baltzly (2010). Is Plato's Timaeus Panentheistic? Sophia 49 (2):193-215.
    Hartshorne and Reese thought that in the Timaeus Plato wasn’t quite a panentheist—though he would have been if he’d been consistent. More recently, Cooper has argued that while Plato’s World Soul may have inspired panentheists, Plato’s text does not itself describe a form of panenetheism. In this paper, I will reconsider this question not only by examining closely the Timaeus but by thinking about which features of current characterizations of panentheism are historically accidental and how the core of the doctrine (...)
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  5. Dirk Baltzly (2009). Gaia Gets to Know Herself: Proclus on the World's Self-Perception. Phronesis 54 (3):261-285.
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  6. Dirk Baltzly (2009). Gaia Gets to Know Herself : Proclus on the Self-Perception of the Cosmos. Phronesis 54:261-85.
    Proclus’ interpretation of the Timaeus confronts the question of whether the living being that is the Platonic cosmos percieves itself. Since sense perception is a mixed blessing in the Platonic tradition, Proclus solves this problem by differentiating different gradations of perception. The cosmos has only the highest kind. This paper contrasts Proclus’ account of the world’s perception of itself with James Lovelock’s notion that the planet Earth, or Gaia, is aware of things going on within itself. This contrast illuminates several (...)
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  7. Dirk Baltzly (2009). Proclus: Commentary on Plato’s Timaeus, Part IV – Proclus on the World Soul. A Translation with Notes and Introduction. Cambridge University Press.
    In the present volume Proclus describes the 'creation' of the soul that animates the entire universe. This is not a literal creation, for Proclus argues that Plato means only to convey the eternal dependence of the World Soul upon higher causes. In his exegesis of Plato's text, Proclus addresses a range of issues in Pythagorean harmonic theory, as well as questions about the way in which the World Soul knows both forms and the visible reality that comprises its body. This (...)
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  8. Dirk Baltzly & Nick Eliopoulos (2009). The Classical Ideals of Friendship. In Barabara Caine (ed.), Friendship: a history,. Equinox.
    Surveys the ideals of friendship in ancient Greco-Roman philosophy. The notion of the best friendship inevitably reflects the various conceptions of a good life.
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  9. Dirk Baltzly (2008). Mereological Modes of Being in Proclus. Ancient Philosophy 28 (2):395-411.
    It is an axiom of late neoplatonic metaphysics that all things are in all, but in each in an appropriate manner (ὀικείως, ET 103). These manners or modes of being are indicated by adverbial forms such as παραδειματικῶς or εἰκονικῶς. Thus, for example, the Forms are in the World Soul in the mode of images, while the objects in the sensible realm below Soul are in it in the manner of paradigms (in Tim. II 150.27). Among the many modes of (...)
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  10. Dirk Baltzly, Stoicism. Stanford Encyclopedia of Philosophy.
    Stoicism was one of the new philosophical movements of the Hellenistic period. The name derives from the porch (stoa poikilê) in the Agora at Athens decorated with mural paintings, where the members of the school congregated, and their lectures were held. Unlike ‘epicurean,’ the sense of the English adjective ‘stoical’ is not utterly misleading with regard to its philosophical origins. The Stoics did, in fact, hold that emotions like fear or envy (or impassioned sexual attachments, or passionate love of anything (...)
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  11. John Anderson, D. M. Armstrong & Dirk Baltzly (2007). Appearance in This List Neither Guarantees nor Precludes a Future Review of the Book. Mind 116:463.
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  12. Dirk Baltzly (2007). Proclus: Commentary on Plato’s Timaeus, Part III – Proclus on the World’s Body. A Translation with Notes and Introduction,. Cambridge University Press.
    In the present volume Proclus comments on the creation of the body of the universe in Plato's Timaeus.
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  13. Dirk Baltzly (2007). The Stoic Life: Emotions, Duty, Fate. Review of Metaphysics 60 (4):855-856.
    This is a brief book note on Tad Brennan's fine book on Stoic ethics.
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  14. Dirk Baltzly (2007). Proclus: Commentary on Plato's Timaeus -- Vol. 3, Book 3 Pt 1: Proclus on the World's Body. Cambridge Univ Pr.
    Translation of Proclus' Commentary on Timaeus 31b--34a.
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  15. Dirk Baltzly (2005). Gretchen J. Reydams-Schils, Ed., Plato's “Timaeus” as Cultural Icon. Notre Dame, Ind.: University of Notre Dame Press, 2003. Pp. Xiv, 334; Black-and-White Figures. $59.95 (Cloth); $29.95 (Paper). [REVIEW] Speculum 80 (3):963-964.
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  16. Dirk Baltzly (2004). The Virtues and 'Becoming Like God': Alcinous to Proclus. In David Sedley (ed.), Oxford Studies in Ancient Philosophy Xxvi: Summer 2004. Oup Oxford.
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  17. Dirk Baltzly (2003). Peripatetic Perversions. The Monist 86 (1):3-29.
    I think that perversions, if there are any such things, are either sexual manifestations of various aspects of bad moral character or states that are psychologically inextricable from bad moral character. I am myself unsure whether there are any sexual perversions. In this paper, though, I have simply been concerned to argue that ordinary moral discourse has sufficient implicit teleology to allow talk of sexual perversions to be meaningful. It might yet turn out that there are none.
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  18. Dirk Baltzly (2003). Stoic Pantheism. Sophia 42 (2):3-33.
    This essay argues the Stoics are rightly regarded as pantheists. Their view differs from many forms of pantheism by accepting the notion of a personal god who exercises divine providence. Moreover, Stoic pantheism is utterly inimical to a deep ecology ethic. I argue that these features are nonetheless consistent with the claim that they are pantheists. The essay also considers the arguments offered by the Stoics. They thought that their pantheistic conclusion was an extension of the best science of their (...)
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  19. Dirk Baltzly (2001). The Inner Citadel: The Meditations of Marcus Aurelius. Pierre Hadot. Mind 110 (439):764-767.
    I recognise in retrospect that this review chides Prof. Hadot for those things that he didn't do so well, while failing to give due credit to the kinds of writing about philosophy that he did do well.
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  20. Dirk Baltzly, Dougal Blyth & Harold Tarrant (eds.) (2001). Pleasure and Power, Virtues and Vices. Prudentia Supplement.
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  21. Dirk Baltzly (2000). Moral Dilemmas Are Not a Local Issue. Philosophy 75 (2):245-263.
    It is sometimes claimed that the Kantian Ought Implies Can principle (OIC) rules out the possibility of moral dilemmas. A certain understanding of OIC does rule out the possibility of moral dilemmas in the sense defined. However I doubt that this particular formulation of the OIC principle is one that fits well with the eudaimonist framework common to ancient Greek moral philosophy. In what follows, I explore the reasons why Aristotle would not accept the OIC principle in the form in (...)
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  22. Dirk Baltzly (1999). Aristotle and Platonic Dialectic in Metaphysics Gamma. Apeiron 32 (4):171-202.
    I come not to clarify Aristotle’s defence of the principle of non-contradiction, but to put it in its proper context. I argue that remarks in Metaphysics IV.3 together with the argument of IV.4, 1006a11-31 show that Aristotle practises Plato’s method of dialectic in his defence of PNC. I mean this in the strong sense that he uses the very methodology described in the middle books of the Republic and, I claim, illustrated in such dialogues as Parmenides, Sophist and Theaetetus.
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  23. Dirk Baltzly (1999). Ammonius on Aristotle on Interpretation with Boethius on Aristotle on Interpretation, Blank and Kretzman (Trans). [REVIEW] Australasian Journal of Philosophy 77:521-3.
    We have two neoplatonic commentaries on the crucial chapter in Aristotle's De Interpretatione on fatalism.
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  24. Dirk C. Baltzly (1998). Who Are the Mysterious Dogmatists of Adversus Mathematicus Ix 352? Ancient Philosophy 18 (1):145-170.
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  25. Dirk Baltzly (1997). Knowledge and Belief in Republic V. Archiv für Geschichte der Philosophie 79 (S):239-72.
    We ought to combine the predicative and veridical readings of estin. Plato’s view involves a parallelism between truth and being: when we know, we grasp a logos which is completely true and is made true by an on which is completely (F). Opinion takes as its object a logos which is no more true than false and which concerns things which are no more (F) than not (F). This view, I argue, is intelligible in the context of the presuppositions which (...)
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  26. Dirk Baltzly (1996). Socratic Anti-Empiricism in the "Phaedo&Quot;. Apeiron 29 (4):121 - 142.
    In the Phaedo, Socrates endorses the view that the senses are not a means whereby we may come to gain knowledge. Whenever one investigates by means of the senses, one is deceived. One can attain truth only by inquiry through intellect alone. It is a measure of the success of empiricism that modern commentators take a very different approach to Phaedo 65a9-67b3 than their neoplatonist forebearers did. In what follows I shall argue that, if they made too much of "Socrate's" (...)
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  27. Dirk C. Baltzly (1996). To an Unhypothetical First Principle" in Plato's "Republic. History of Philosophy Quarterly 13 (2):149 - 165.
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  28. Dirk Baltzly (1992). Philosophy and the Philosophical Life. Review of Metaphysics 46 (2):399-401.
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  29. Dirk Baltzly (1992). Review of Ilham Dilman, Philosophy and the Philosophic Life: A Study in Plato's Phaedo. [REVIEW] Review of Metaphysics 46 (2):399-401.
  30. Dirk C. Baltzly (1992). Plato and the New Rhapsody. Ancient Philosophy 12 (1):29-52.
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