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Profile: Kenneth Seeskin (Northwestern University)
  1.  6
    Kenneth Seeskin (1987). Dialogue and Discovery: A Study in Socratic Method. State University of New York Press.
    This book examines the Socratic method of elenchus, or refutation.
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  2.  37
    Kenneth Seeskin (2013). Maimonides' Appropriation of Aristotle's Ethics. In Jon Miller (ed.), The Reception of Aristotle's Ethics. Cambridge University Press
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  3.  20
    Kenneth Seeskin (1984). The Philosopher in Plato's Statesman. Ancient Philosophy 4 (2):234-237.
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  4.  8
    Kenneth Seeskin & R. E. Allen (1975). Plato. [REVIEW] Journal of Philosophy 72 (8):221-224.
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  5.  10
    Kenneth Seeskin (ed.) (2005). The Cambridge Companion to Maimonides. Cambridge University Press.
    One aim of this series is to dispel the intimidation readers feel when faced with the work of difficult and challenging thinkers. Moses ben Maimon, also known as Maimonides (1138-1204), represents the high point of Jewish rationalism in the middle ages. He played a pivotal role in the transition of philosophy from the Islamic East to the Christian West. His greatest philosophical work, The Guide of the Perplexed, had a decisive impact on all subsequent Jewish thought and is still the (...)
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  6.  15
    Kenneth R. Seeskin (1978). Is Existence a Perfection?—A Case Study In the Philosophy of Leibniz. Idealistic Studies 8 (2):124-135.
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  7.  13
    Kenneth Seeskin (1985). Kenneth Seeskin Replies. Philosophy and Literature 9 (2):201-202.
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  8.  11
    Kenneth Seeskin (1997). The Art of Plato: Ten Essays in Platonic Interpretation. Journal of the History of Philosophy 35 (3):457-458.
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  9.  9
    Kenneth Seeskin (1993). VIastos on Elenchus and Mathematics. Ancient Philosophy 13 (1):37-53.
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  10.  19
    Kenneth Seeskin (1983). Musings on the Meno, A New Translation with Commentary. Ancient Philosophy 3 (2):216-219.
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  11.  7
    Kenneth Seeskin (2014). Maimonides: Life and Thought. British Journal for the History of Philosophy 22 (4):843-845.
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  12.  15
    Kenneth R. Seeskin (1977). Moral Necessity. New Scholasticism 51 (1):90-101.
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  13.  13
    Kenneth Seeskin (1988). Socratic Education in Plato's Early Dialogues. Review of Metaphysics 41 (4):859-860.
  14. Kenneth Seeskin (1990). Jewish Philosophy in a Secular Age. Monograph Collection (Matt - Pseudo).
     
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  15.  13
    Kenneth R. Seeskin (1976). Platonism, Mysticism, and Madness. The Monist 59 (4):574-586.
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  16.  10
    Kenneth Seeskin (1990). Plato's_ Parmenides_: The Conversion of the Soul (Review). Philosophy and Literature 14 (1):180-181.
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  17.  6
    Kenneth Seeskin (2005). Metaphysics and its Transcendence. In The Cambridge Companion to Maimonides. Cambridge University Press 82.
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  18.  11
    Kenneth R. Seeskin (1976). Courage and Knowledge: A Perspective on the Socratic Paradox. Southern Journal of Philosophy 14 (4):511-521.
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  19.  5
    Kenneth Seeskin (2013). Strolling with Maimonides on the Via Negativa. In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer 793--799.
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  20.  10
    Kenneth Seeskin (2002). Sanctity and Silence. American Catholic Philosophical Quarterly 76 (1):7-24.
    Maimonides’ negative theology has generated controversy ever since it was advanced in The Guide of the Perplexed. Unlike Aquinas,Maimonides does not allow predication by analogy or anything else that compromises the radical separation between God and creatures. The standard objection to Maimonides is that his view is so extreme that it undermines important features of religious life, most pointedly the institution of prayer. I argue that Maimonides was well aware of the problems caused by negative theology and provides us with (...)
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  21.  5
    KennethR Seeskin (1978). Formalization in Platonic Scholarship. Metaphilosophy 9 (3-4):242-251.
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  22.  3
    Kenneth Seeskin (1984). Socratic Philosophy and the Dialogue Form. Philosophy and Literature 8 (2):181-194.
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  23.  8
    Kenneth Seeskin (1987). Job and the Problem of Evil. Philosophy and Literature 11 (2):226-241.
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  24.  12
    Kenneth Seeskin (1983). Plato and Heidegger: In Search of Selfhood. Journal of the History of Philosophy 21 (4):556-557.
  25.  1
    Kenneth Seeskin (2014). Philosophical Religions From Plato to Spinoza: Reason, Religion, and Autonomy by Carlos Fraenkel. Journal of the History of Philosophy 52 (1):171-172.
  26.  11
    Kenneth Seeskin, Maimonides. Stanford Encyclopedia of Philosophy.
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  27.  8
    Kenneth R. Seeskin (1978). Genuine Appeals to Conscience. Journal of Value Inquiry 12 (4):296-300.
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  28.  4
    Kenneth Seeskin (1982). Is the Apology of Socrates a Parody? Philosophy and Literature 6 (1-2):94-105.
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  29.  1
    Kenneth R. Seeskin (1978). Leibniz and Transcendental Idealism. Man and World 11 (1-2):96-106.
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  30.  1
    Kenneth Seeskin (2002). Ralph Lerner, Maimonides' Empire of Light: Popular Enlightenment in an Age of Belief. Chicago and London: University of Chicago Press, 2000. Pp. Xvi, 221. $35. [REVIEW] Speculum 77 (3):943-944.
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  31.  2
    Kenneth R. Seeskin (1977). The Comedy of the Gods in the Iliad. Philosophy and Literature 1 (3):295-306.
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  32.  3
    Kenneth Seeskin (1996). Holiness as an Ethical Ideal. Journal of Jewish Thought and Philosophy 5 (2):191-203.
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  33.  4
    Kenneth Seeskin (1988). Book Review:The Virtue of Faith and Other Essays in Philosophical Theology. Robert Merrihew Adams. [REVIEW] Ethics 99 (1):184-.
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  34.  1
    Kenneth Seeskin (2011). I4 Miracles in Jewish Philosophy. In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge Up 254.
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  35.  1
    Kenneth Seeskin (2000). Turning Toward Philosophy: Literary Device and Dramatic Structure in Plato's Dialogues (Review). Philosophy and Literature 24 (2):500-502.
  36. Norbert M. le GoodmanSamuelson, Kenneth Seeskin, David Novak, Ehud Z. Benor, Menachem Kellner, Eric Lawee, Michael Zank, Michael L. Morgan & Avihu Zakai (1996). Brill Online Books and Journals. Journal of Jewish Thought and Philosophy 5 (2).
     
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  37. Kenneth Seeskin (2006). Arguing From Ignorance: Maimonides and Spinoza on Contingency. Yearbook of the Irish Philosophical Society:182-201.
     
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  38.  11
    Kenneth Seeskin (2001). Autonomy in Jewish Philosophy. Cambridge University Press.
    Autonomy in Jewish Philosophy examines an important theme in Jewish thought from the Book of Genesis to the present day. Although it is customary to view Judaism as a legalistic faith leaving little room for free thought or individual expression, Kenneth Seeskin argues that this view is wrong. Where some see the essence of the religion as strict obedience to divine commands, Seeskin claims that God does not just command but forms a partnership with humans requiring the consent of both (...)
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  39. Kenneth Seeskin (2006). Discutendo a proposito di ignoranza: Maimonide e Spinoza sulla contingenza. Teoria 26 (2):313-333.
    In Book I of the Ethics, Spinoza rejects any explanation that uses the will of God to explain natural phenomena. In his paper Spinoza’s argument is discussed by looking at a specific example of the view he was criticizing: Maimonides’ account of particularity. We will see that in some ways, Spinoza is right. But we will also see that Maimonides’ argument is not as naïve as a reader of Spinoza might think and that Spinoza’s own position is not immune from (...)
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  40. Kenneth Seeskin (2007). Ethics, Authority and Autonomy. In Michael L. Morgan & Peter Eli Gordon (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambrige University Press 192--208.
     
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  41. Kenneth Seeskin (2007). Hope as a Moral Ideal. Teoria 27 (1):99-111.
    This article discusses a respect in which modern thought differs from ancient: the role of hope. Although mentioned in ancient philosophy, hope is not a cardinal virtue, much less a presupposition of moral action. By contrast, hope takes center stage in the thought of Kant. Kant maintains that moral perfection is possible and always in the process of being realized but never actually comes to pass. No matter how much progress is made, there will always be something more to be (...)
     
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  42. Kenneth Seeskin (2011). Judaism and the Idea of the Future. In Jonathan A. Jacobs (ed.), Judaic Sources and Western Thought: Jerusalem's Enduring Presence. Oxford University Press 49.
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  43. Kenneth Seeskin (1998). James M. Edie 1927-1998. Proceedings and Addresses of the American Philosophical Association 72 (2):119 - 120.
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  44. Kenneth Seeskin (2007). La speranza come ideale morale. Teoria 27 (1):83-97.
    This article discusses a respect in which modern thought differs from ancient: the role of hope. Although mentioned in ancient philosophy, hope is not a cardinal virtue, much less a presupposition of moral action. By contrast, hope takes center stage in the thought of Kant. Kant maintains that moral perfection is possible and always in the process of being realized but never actually comes to pass. No matter how much progress is made, there will always be something more to be (...)
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  45. Kenneth Seeskin (1997). Maimonides and Aquinas on Creation. Medioevo 23:453-474.
     
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  46. Kenneth Seeskin (1991). Maimonides a Guide for Today's Perplexed.
     
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  47. Kenneth Seeskin (2002). Maimonides' Empire of Light: Popular Enlightenment in an Age of BeliefRalph Lerner. Speculum 77 (3):943-944.
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  48.  12
    Kenneth Seeskin (2005). Maimonides on the Origin of the World. Cambridge University Press.
    Although Maimonides' discussion of creation is one of his greatest contributions - he himself claims that belief in creation is second in importance only to belief in God - there is still considerable debate on what that contribution was. Kenneth Seeskin takes a close look at the problems Maimonides faced and the sources from which he drew. He argues that Maimonides meant exactly what he said: the world was created by a free act of God so that the existence of (...)
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  49. Kenneth Seeskin (1992). Poverty and Sincerity in the Apology: A Reply to Lewis. Philosophy and Literature 16 (1):128-133.
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  50. Kenneth Seeskin (2009). Possessing the Good Forever: An Analysis of Erotic Love. Teoria 29 (2):13-22.
    This paper examines erotic love from two perspectives: that offered by Diotima in the Symposium and that offered by the story of Adam and Eve in Genesis 2-3. In the first, love for another person is based on an appraisal of their desirable qualities. As such, it is eventually transcended as the lover comes to realize that more value can be found in institutions, the sciences, and eventually the form of Beauty. In the second, love describes the basic human need (...)
     
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