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

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  1. Peter Kingsley (1994). Empedocles and His Interpreters: The Four-Element Doxography. Phronesis 39 (3):235 - 254.score: 9.0
  2. Peter Kingsley (1994). Empedocles and His Interpreters: The Four‐Element Doxography. Phronesis 39 (3):235-254.score: 9.0
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  3. Jaap Mansfeld (2000). Presocratics Myth Doxography. [REVIEW] Phronesis 45 (4):341-356.score: 9.0
  4. Roberto Polito (2008). Brancacci (A.) (Ed.) Philosophy and Doxography in the Imperial Age. (Accademia Toscana di Scienze E Lettere La Colombaria. Studi 228.) Pp. Viii + 186. Florence: Leo S. Olschki Editore, 2005. Paper, €20. ISBN: 978-88-222-5474-. [REVIEW] The Classical Review 58 (01).score: 9.0
  5. Jaap Mansfeld (2000). Review: Presocratics Myth Doxography. [REVIEW] Phronesis 45 (4):341 - 356.score: 9.0
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  6. C. F. Salazar (2001). The Histories of Medicine P. J. Van der Eijk: Ancient Histories of Medicine. Essays in Medical Doxography and Historiography in Classical Antiquity . Pp. Viii + 537. Leiden, Boston, and Cologne: Brill, 1999. Cased, $134. ISBN: 90-04-10555-. [REVIEW] The Classical Review 51 (01):97-.score: 9.0
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  7. Hedwig Wingler (1974). Friedrich Nietzsche's Letters. Textual Problems and Their Significance for Biography and Doxography. Philosophy and History 7 (1):19-21.score: 9.0
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  8. Mauro Bonazzi (2008). Rec.: A. Brancacci, Philosophy and Doxography in the Imperial Age (Firenze 2005). Rivista di Storia Della Filosofia 63:171-174.score: 9.0
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  9. Aldo Brancacci (ed.) (2005). Philosophy and Doxography in the Imperial Age. L. S. Olschki.score: 9.0
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  10. Richard F. Thomas (1991). 'Death', Doxography, and the 'Termerian Evil' (Philodemus, Epigr. 27 Page = A.P. 11.30). Classical Quarterly 41 (01):130-.score: 9.0
  11. Susanne Bobzien (forthcoming). Sextus On Time: Notes On Sceptical Method and Doxographical Transmission. In Keimpe Algra & Katerina Ierodiakonou (eds.), Sextus Empiricus and ancient physics. Cambridge University Press.score: 6.0
    ABSTRACT: For the most part, this paper is not a philosophical paper in any strict sense. Rather, it focuses on the numerous exegetical puzzles in Sextus Empiricus’ two main passages on time (M X.l69-247 and PH III.l36-50), which, once sorted, help to explain how Sextus works and what the views are which he examines. Thus the paper provides an improved base from which to put more specifically philosophical questions to the text. The paper has two main sections, which can, by (...)
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  12. C. W. Huntington (2007). The Nature of the Mādhyamika Trick. Journal of Indian Philosophy 35 (2):103-131.score: 6.0
    This paper evaluates several recent efforts to interpret the work of Nāgārjuna through the lens of modern symbolic logic. An attempt is made to uncover the premises that justify the use of symbolic logic for this purpose. This is accomplished through a discussion of (1) the historical origins of those premises in the Indian and Tibetan traditions, and (2) how such assumptions prejudice our understanding of Nāgā rjuna’s insistence that he has no “proposition” (pratijñā). Finally, the paper sets forth an (...)
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  13. André Laks (forthcoming). Histoire critique et doxographie. Pour une histoire de l'historiographie de la philosophie. Les Études Philosophiques.score: 6.0
    Le développement conjoint, au cours du XVIIIe siècle, de la méthode historico-critique et du perspectivisme est à l'origine d'une tension nouvelle dans le traitement de l'histoire de la philosophie. L'article analyse brièvement quelques réactions, plus ou moins radicales, à cette configuration féconde. Zeller, Dilthey, Yorck, Nietzsche, Weber, Heidegger, Rorty, sont les principaux témoins. Il est aussi suggéré que la « doxographie », en dépit de la réputation détestable dont elle jouit, aussi bien chez les historiens que chez les philosophes, demeure (...)
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  14. Som Dev Vasudeva (2011). Haṃsamiṭṭhu: “Pātañjalayoga is Nonsense”. [REVIEW] Journal of Indian Philosophy 39 (2):123-145.score: 6.0
    The ninth chapter of the Haṃsavilāsa of the Gujarati Śaiva author Haṃsamiṭṭhu (born 1738 ad) argues that Pātañjalayoga, conceived of as a conflation of Aṣṭāṅgayoga and Haṭhayoga, cannot be valid soteriology. Pātañjalayoga is presented as a paradoxical and painful attempt to achieve quiescence by forcibly eliminating karma. Haṃsamiṭṭhu, conversely, views ‘euphoria’ (ullāsa) as a prerequisite for liberation, and therefore advocates a painless method of Rājayoga. This is taught as a Śaiva form of the Rāsalīlā involving transgressive substances and behaviour. A (...)
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  15. Shaul Tor (2013). Sextus Empiricus on Xenophanes' Scepticism. International Journal for the Study of Skepticism 3 (1):1-23.score: 6.0
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  16. David Torrijos-Castrillejo (2013). San Alberto Magno. "Introducción a la metafísica. Paráfrasis al primer libro de la Metafísica de Aristóteles". Ediciones Universidad san Dámaso.score: 6.0
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  17. José María Zamora Calvo (2011). Between the walk and the portico. On Diogenes Laertius's Life of Aristotle, 5, 1-35. [Spanish]. Eidos 9:110-133.score: 6.0
    Normal 0 21 false false false ES-CO X-NONE X-NONE Para su composición de la Vida de Aristóteles , Diógenes Laercio no consult a direct amente los textos del estagirita, sino que, con gran probabilidad, reproduce un resumen más antiguo que, a su vez, fue elaborado a partir de fuentes diversas. La mayor parte de su exposición se centra en recopilar las opiniones ( placita ) que se refieren a cuestiones lógicas y, sobre todo, éticas y físicas. La exposición de las (...)
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  18. Et la Doxographie Platonicienne (2005). La quaestio de ideis de saint Augustin. In Aldo Brancacci (ed.), Philosophy and Doxography in the Imperial Age. L. S. Olschki. 131.score: 4.0
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  19. Boris Nikolsky (2001). Epicurus On Pleasure. Phronesis 46 (4):440-465.score: 3.0
    The paper deals with the question of the attribution to Epicurus of the classification of pleasures into 'kinetic' and 'static'. This classification, usually regarded as authentic, confronts us with a number of problems and contradictions. Besides, it is only mentioned in a few sources that are not the most reliable. Following Gosling and Taylor, I believe that the authenticity of the classification may be called in question. The analysis of the ancient evidence concerning Epicurus' concept of pleasure is made according (...)
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  20. Timm Triplett (1986). Barnes on Heraclitus and the Unity of Opposites. Ancient Philosophy 6:15-23.score: 3.0
    Jonathan barnes argues that heraclitus's unity of opposites doctrine is logically contradictory in that it requires the coinstantiation of contrary properties. but barnes relies on rather strained interpretations of the doxography. heraclitus's unity of opposites doctrine is better understood as consisting of two aspects: (1) a claim that opposing qualities, rather than being coinstantiated in one thing, are related to one another via a process of cyclic transformation; and (2) an attempt to illustrate the limited and incomplete perspectives through (...)
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  21. Michael Frede (1992). Doxographie, historiographie philosophique et historiographie historique de la philosophie. Revue de Métaphysique Et de Morale 97 (3):311 - 325.score: 3.0
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  22. Peter Adamson (2000). Two Early Arabic Doxographies on the Soul. The Modern Schoolman 77 (2):105-125.score: 3.0
  23. Federico Camino (2013). Nota sobre la tradición doxográfica de los términos" filósofo" y" filosofía". Areté. Revista de Filosofía 11 (1-2):13 - 30.score: 3.0
    This note is a presentation, without pretending completion, of the doxographic tradition of the terms "philosopher" and "philosophy, "showing their variation in meaning. lt deals with the attribution to Pythagoras of these terms'creation, starting with Plato's and Aristotle's decisive relevance in the establishment and configuration of doxography.
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  24. Felix M. Cleve (1967). Remontée Aux Sources de la Pensée Occidentale. Héraclite, Parménide, Anaxagore. Nouvelle présentation des fragments en grec et français et leurs doxographies, par Octavian Vuia. Les Travaux du Centre Roumain de Recherche. Paris, 1961. 124 pages. [REVIEW] Dialogue 6 (01):127-128.score: 3.0
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  25. Charles Delattre (2006). L'ordre généalogique, entre mythographie et doxographie. Kernos 19.score: 3.0
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  26. Aldo Brancacci (2005). Stobaeus Anthologium III 24. In , Philosophy and Doxography in the Imperial Age. L. S. Olschki. 59--77.score: 3.0
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  27. Hans Daiber (1990). Doxographie und Geschichtsschreibung über griechische Philosophen in islamischer Zeit. Medioevo 16:1-21.score: 3.0
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  28. Hansueli Fluckiger (2005). The Eoektikoi in the Commentators1. In Aldo Brancacci (ed.), Philosophy and Doxography in the Imperial Age. L. S. Olschki. 228--113.score: 3.0
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  29. Contra Gaudentium (2001). Aetius, Placita, in Doxographi Graeci, Ed. H. Diels, Berlin, 1879. Anselm, Opera Omnia, 6 Vols, Ed. FS Schmitt, Edinburgh: Nelson, 1946-61. Aquinas, Thomas, Expositiones Super Librum Boethii de Trinitate, Ed. B. Decker, Leiden: Brill, 1965. Aristotle, Categoriae Et Liber de Interpretation, Ed. L. Minio-Paluello, Scriptorum. [REVIEW] In Eleonore Stump & Norman Kretzmann (eds.), The Cambridge Companion to Augustine. Cambridge University Press. 280.score: 3.0
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  30. Carlos Levy (2005). Deux problèmes doxographiques chez Philon d'alexandrie: Posidonius et enésidème. In Aldo Brancacci (ed.), Philosophy and Doxography in the Imperial Age. L. S. Olschki. 228--79.score: 3.0
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  31. Jaap Mansfeld (2005). From Milky Way to Halo. In Aldo Brancacci (ed.), Philosophy and Doxography in the Imperial Age. L. S. Olschki. 228--23.score: 3.0
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  32. Gotthard Strohmaier (2011). Doxographies, Graeco-Arabic. In. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 276--279.score: 3.0
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  33. Andrea Falcon, Bryn Mawr Classical Review 2010.04.48.score: 1.0
    The name of Aëtius is linked to a compendium of physical opinions discovered and reconstructed by Hermann Diels in his Doxographi Graeci (Berlin 1879). Diels was able to show that a very complex doxographical tradition derives from a single work to be dated to the first century CE, which he attributed to an otherwise unknown person called Aëtius. Diels' reconstruction of this lost work provided the basis for his immensely influential collection of fragments, Die Fragmente der Vorsokratiker (Berlin 1903). Diels' (...)
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  34. Denis O'Brien (2000). Hermann Diels on the Presocratics: Empedocles' Double Destruction of the Cosmos ("Aetius" II 4.8). Phronesis 45 (1):1 - 18.score: 1.0
    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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  35. Jaap Mansfeld (2000). Cosmic Distances. Phronesis 45 (3):175-204.score: 1.0
    In the "Doxographi Graeci" the preferred short heading of Aët. 2.31 (Greek text below, p. 28) is 'On Distances', though ps.Plutarch has a long heading. This chapter is about the distances of the sun and moon from each other and from the earth (lemmas 1 to 3, in both ps.Plutarch and Stobaeus), and of the real or apparent shape of the heaven relative to its distance from the earth (lemmas 4 and 5, Stobaeus only). Parallels from Ioann. Lydus and Theodoret (...)
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  36. Denis O'Brien (2000). Hermann Diels on the Presocratics: Empedocles' Double Destruction of the Cosmos (Aetius Ii 4.8). Phronesis 45 (1):1-18.score: 1.0
    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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  37. Matthew R. Dasti (forthcoming). Vatsyayana: Cognition as a Guide to Action. In Jonardon Ganeri (ed.), The Oxford Handbook of Indian Philosophy.score: 1.0
    Pakṣilasvāmin Vātsyāyana (c. 450 CE) is the author of the Commentary on Nyāya (Nyāya-bhāṣya), the first full commentary on the Nyāya-sūtra of Gautama (c. 150 CE), which is itself the foundational text of the school of philosophy called “Nyāya.” The Nyāya tradition is home to a number of leading voices within the classical Indian philosophical scene and is celebrated in later doxographies as one of the six “orthodox” systems of Hindu thought. Given the way that sūtra texts and their first (...)
     
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