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Mark L. McPherran [57]Mark Leroy Mcpherran [1]
  1.  20
    Mark L. McPherran (1997). The Religion of Socrates. Penn State University Press.
    This study argues that to understand Socrates we must uncover and analyze his religious views, since his philosophical and religious views are part of one seamless whole. Mark McPherran provides a close analysis of the relevant Socratic texts, an analysis that yields a comprehensive and original account of Socrates' commitments to religion. McPherran finds that Socrates was not only a rational philosopher of the first rank, but a figure with a profoundly religious nature as well, believing in the existence of (...)
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  2.  48
    Mark L. McPherran (1985). Socratic Piety In The Euthyphro. Journal of the History of Philosophy 23 (3):283-309.
  3. Louis-andré Dorion, Klaus Döring, David K. O'connor, David Konstan, Palu Woodruff & Mark L. Mcpherran (2010). The Cambridge Companion to Socrates. Cambridge University Press.
    The Cambridge Companion to Socrates is a collection of essays that provides a comprehensive guide to Socrates, the most famous Greek philosopher a comprehensive guide to Socrates, the most famous Greek philosopher. Because Socrates himself wrote nothing, our evidence comes from the writings of his friends , his enemies, and later writers. Socrates is thus a literary figure as well as a historical person. Both aspects of Socrates' legacy are covered in this volume.Socrates' character is full of paradox, and so (...)
     
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  4.  13
    Mark L. McPherran (2007). Socratic Epagōgē and Socratic Induction. Journal of the History of Philosophy 45 (3):347-364.
    Aristotle holds that it was Socrates who first made frequent, systematic use of epagôgç in his elenctic investigations of various definitions of the virtues . Plato and Xenophon also target epagôgç as an innovative, distinguishing mark of Socratic methodology when they have Socrates' interlocutors complain that Socrates prattles on far too much about "his favorite topic" —blacksmiths, cobblers, cooks, physicians, and other such tiresome craftspeople—in order to generate and test general principles concerning the alleged craft of virtue. It is remarkable, (...)
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  5.  8
    Mark L. McPherran (1985). Forms, Matter, and Mind. Idealistic Studies 15 (3):271-272.
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  6. Mark L. McPherran (2006). Medicine, Magic, and Religion in Plato's Symposium. In J. H. Lesher, Debra Nails & Frisbee C. C. Sheffield (eds.), Plato's Symposium: Issues in Interpretation and Reception. Distributed by Harvard University Press
  7.  13
    Mark L. Mcpherran (1987). Skeptical Homeopathy and Self-Refutation. Phronesis 32 (1):290-328.
  8.  25
    Mark L. McPherran (1991). Socratic Reason and Socratic Revelation. Journal of the History of Philosophy 29 (3):345-373.
  9.  9
    Mark L. McPherran (2009). Santas, Socrates, and Induction. Philosophical Inquiry 31 (1-2):61-85.
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  10. Mark L. McPherran (2000). Noburu Notomi, The Unity of Plato's Sophist: Between the Sophist and the Philosopher Reviewed By. Philosophy in Review 20 (5):367-370.
     
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  11.  25
    Mark L. McPherran (2000). Piety, Justice, and the Unity of Virtue. Journal of the History of Philosophy 38 (3):299-328.
  12.  1
    Mark L. McPherran (2007). Commentary on Reeve. Proceedings of the Boston Area Colloquium in Ancient Philosophy 22:210-218.
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  13.  18
    Mark L. McPherran (1986). Socrates and the Duty to Philosophize. Southern Journal of Philosophy 24 (4):541-560.
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  14.  35
    Mark L. McPherran (1994). Socrates on the Immortality of the Soul. Journal of the History of Philosophy 32 (1):1-22.
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  15. Mark L. Mcpherran & Arizona Colloquium on the Philosophy of Socrates (1997). Wisdom, Ignorance and Virtue New Essays in Socratic Studies.
     
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  16.  20
    Mark L. McPherran (2010). Justice and Piety in the Digression of the Theaetetus. Ancient Philosophy 30 (1):73-94.
  17. Mark L. McPherran (2003). The Aporetic Interlude and Fifth Elenchos of Plato's Euthyphro. Oxford Studies in Ancient Philosophy 25:1-37.
     
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  18.  27
    Mark L. McPherran (1985). Socratic Piety in The. Journal of the History of Philosophy 23 (3).
  19.  19
    Mark L. McPherran (2005). Introducing a New God: Socrates and His "Daimonion". Apeiron 38 (2):13 - 30.
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  20.  17
    Mark L. McPherran (2003). Socrates, Crito, and Their Debt to Asclepius. Ancient Philosophy 23 (1):71-92.
  21.  8
    Mark L. McPherran (1988). Plato's Particulars. Southern Journal of Philosophy 26 (4):527-553.
  22.  1
    Mark L. McPherran (2002). Justice and Pollution in the Euthyphro. Apeiron 35 (2).
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  23.  16
    Mark L. McPherran (2002). Justice and Pollution in the "Euthyphro". Apeiron 35 (2):105 - 129.
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  24.  15
    Mark L. McPherran (2004). Socrates and Zalmoxis on Drugs, Charms, and Purification. Apeiron 37 (1):11 - 33.
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  25.  21
    Mark L. Mcpherran (1990). Pyrrhonism's Arguments Against Value. Philosophical Studies 60 (1-2):127 - 142.
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  26.  8
    Mark L. McPherran (2012). Love in the Western and Confucian Traditions: Response to Chung-Ying Cheng. Journal of Chinese Philosophy 39 (4):495-506.
    I agree with Professor Cheng's critique that Kant shows that Practical Reason points toward a model of human subjectivity and human autonomy congenial to Confucian thinking. In the Western rationalist tradition also there are threads that connect to other world views in an illuminating fashion if we investigate their historical roots. Using Professor Cheng's method, I claim that in the West there began a humanistic tradition that bears affinities to Confucius and which itself is now being transformed by its encounter (...)
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  27.  4
    Mark L. McPherran (2008). Plato's Parmenides. Ancient Philosophy 11 (2):421 - 424.
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  28.  10
    Mark L. McPherran (2005). What Even a Child Would Know. Ancient Philosophy 25 (1):49-63.
  29.  9
    Mark L. McPherran (1986). Plato's Reply to the 'Worst Difficulty' Argument of the Parmenides: Sophist 248a — 249d. Archiv für Geschichte der Philosophie 68 (3):233-252.
  30.  16
    Mark L. McPherran (2007). Socratic. Journal of the History of Philosophy 45 (3).
    : Aristotle holds that it was Socrates who first made frequent, systematic use of epagôgç in his elenctic investigations of various definitions of the virtues (Meta. 1078b7–32). Plato and Xenophon also target epagôgç as an innovative, distinguishing mark of Socratic methodology when they have Socrates' interlocutors complain that Socrates prattles on far too much about "his favorite topic" (Mem. 1.2.37)—blacksmiths, cobblers, cooks, physicians, and other such tiresome craftspeople—in order to generate and test general principles concerning the alleged craft of virtue. (...)
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  31.  2
    Mark L. McPherran (2006). The Gods and Piety of Plato's Republic. In Gerasimos Xenophon Santas (ed.), The Blackwell Guide to Plato's Republic. Blackwell Pub. 84--103.
  32.  3
    Mark L. McPherran (2012). Socrates and Aesop in Plato's Phaedo. Apeiron 45 (1):50-60.
  33.  6
    Mark L. McPherran (1998). Socrates Dissatisfied: An Analysis of Plato's Crito. Journal of the History of Philosophy 36 (4):620-621.
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  34.  8
    Mark L. McPherran (1997). Recognizing the Gods of Socrates. Apeiron 30 (4):125 - 139.
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  35.  2
    Mark L. McPherran (1987). Commentary on Woodruff. Proceedings of the Boston Area Colloquium of Ancient Philosophy 3 (1):116-130.
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  36.  6
    Mark L. McPherran (2000). Cross-Examining Socrates: A Defense of the Interlocutors in Plato's Early Dialogues (Review). Journal of the History of Philosophy 38 (4):583-584.
  37.  7
    Mark L. McPherran (1991). Plato's Parmenides: The Conversion of the Soul. Ancient Philosophy 11 (2):421-424.
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  38.  4
    Mark L. McPherran (1999). An Argument 'Too Strange': "Parmenides" 134c4-E8. Apeiron 32 (4):55 - 71.
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  39.  1
    Mark L. McPherran (1997). Preface. Apeiron 30 (4).
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  40. Mark L. McPherran (1999). An Argument 'Too Strange': Parmenides 134c4-E8. Apeiron 32 (4).
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  41. Mark L. Mcpherran (1998). Book Reviews. [REVIEW] Journal of the History of Philosophy 36 (4):620.
     
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  42. Mark L. McPherran (1993). Colloquium 3. Proceedings of the Boston Area Colloquium of Ancient Philosophy 9 (1):112-129.
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  43. Mark L. McPherran (1989). Colloquium 5. Proceedings of the Boston Area Colloquium of Ancient Philosophy 5 (1):135-171.
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  44. Mark L. McPherran (1990). Comments on Charles Kahn,“The Relative Date of the Gorgias and the Protagoras”'. Oxford Studies in Ancient Philosophy 8:211-36.
     
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  45. Mark L. McPherran (2005). Introducing a New God: Socrates and His Daimonion. Apeiron 38 (2).
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  46. Mark L. McPherran (1999). Preface. Apeiron 32 (4).
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  47. Mark L. Mcpherran (1983). Plato's "Parmenides" Theory of Relations. Canadian Journal of Philosophy, Supplementary Volume 9:149.
     
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  48.  7
    Mark L. McPherran (ed.) (2010). Plato's Republic: A Critical Guide. Cambridge University Press.
    Is his tripartite analysis of the soul coherent and plausible? Why does Plato seem to have to force his philosopher-guardians to rule when they know this is something that they ought to do?
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  49. Mark L. McPherran (ed.) (2011). Plato's 'Republic': A Critical Guide. Cambridge University Press.
    Plato's Republic has proven to be of astounding influence and importance. Justly celebrated as Plato's central text, it brings together all of his prior works, unifying them into a comprehensive vision that is at once theological, philosophical, political and moral. The essays in this volume provide a picture of the most interesting aspects of the Republic, and address questions that continue to puzzle and provoke, such as: Does Plato succeed in his argument that the life of justice is the most (...)
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  50. Mark L. McPherran (ed.) (2010). Plato's 'Republic': A Critical Guide. Cambridge University Press.
    Plato's Republic has proven to be of astounding influence and importance. Justly celebrated as Plato's central text, it brings together all of his prior works, unifying them into a comprehensive vision that is at once theological, philosophical, political and moral. The essays in this volume provide a picture of the most interesting aspects of the Republic, and address questions that continue to puzzle and provoke, such as: Does Plato succeed in his argument that the life of justice is the most (...)
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