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  1.  43
    Nicholas P. White (2002). Individual and Conflict in Greek Ethics. Oxford University Press.
    White opposes the long-standing view that ancient Greek ethics is fundamentally different from modern ethical views. He examines the ways in which Greek ethics has been interpreted since the 18th century, and traces the history in Greek ethical thought of the idea of conflict among human aims, in particular the conflict between conformity to ethical standards and one's own happiness.
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  2. Theodore Cullom Denise, Nicholas P. White & Sheldon Paul Peterfreund (eds.) (2001). Great Traditions in Ethics. Wadsworth Pub..
     
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  3.  26
    Nicholas White (1986). Identity, Modal Individuation, and Matter in Aristotle. Midwest Studies in Philosophy 11 (1):475-494.
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  4.  2
    Nicholas P. White (1979). A Companion to Plato's Republic. Duke University Press.
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  5.  38
    Nicholas P. White (1971). Aristotle on Sameness and Oneness. Philosophical Review 80 (2):177-197.
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  6.  42
    Nicholas White (1995). Conflicting Parts of Happiness in Aristotle's Ethics. Ethics 105 (2):258-283.
    This article examines happiness as an activity, modeled on pleasure in NE 10, 1-5. Aristotle is not proposing a choice, but defining the formal nature of happiness. Contemplation, as the activity of wisdom, constitutes happiness in the strict and formal sense. It has all the attributes of happiness, highest, most continuous, most pleasant, most self-sufficient, leisured, and an end in itself. Practical virtues are formally secondary, as including elements outside the activity of the best part and having leisure as their (...)
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  7.  19
    Nicholas White (forthcoming). Plato: Epistemology. Ancient Philosophy.
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  8.  20
    Nicholas White (1986). The Rulers' Choice. Archiv für Geschichte der Philosophie 68 (1):22-46.
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  9.  15
    Nicholas P. White (1984). The Classification of Goods in Plato's Republic. Journal of the History of Philosophy 22 (4):393-421.
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  10.  15
    Nicholas P. White (1972). Origins of Aristotle's Essentialism. Review of Metaphysics 26 (1):57 - 85.
  11.  38
    Nicholas P. White (1985). Plato's Sophist: The Drama of Original and Image. Journal of the History of Philosophy 23 (3):419-422.
  12.  10
    Nicholas White (1999). Harmonizing Plato. Philosophy and Phenomenological Research 59 (2):497-512.
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  13.  16
    Nicholas White (1985). The Role of Physics in Stoic Ethics. Southern Journal of Philosophy 23 (S1):57-74.
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  14.  18
    Nicholas P. White (1990). Stoic Values. The Monist 73 (1):42-58.
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  15.  23
    Nicholas P. White (1974). What Numbers Are. Synthese 27 (1-2):111 - 124.
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  16.  29
    Nicholas P. White (1984). The Classification of Goods in Plato's. Journal of the History of Philosophy 22 (4).
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  17.  7
    Nicholas P. White (1988). Études Aristoteliciennes: Receuils D'Articles. Ancient Philosophy 8 (2):301-304.
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  18.  11
    Nicholas P. White (1974). Inquiry. Review of Metaphysics 28 (2):289 - 310.
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  19.  18
    Nicholas P. White (1987). Forms and Sensibles: Phaedo 74b-C. Philosophical Topics 15 (2):197-214.
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  20.  29
    Nicholas P. White (1985). Professor Shoemaker and the so-Called `Qualia' of Experience. Philosophical Studies 47 (May):369-383.
  21.  9
    Nicholas White (1983). Plato's Theory of Understanding. Ancient Philosophy 3 (2):211-216.
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  22.  13
    Nicholas White (2009). Definition and Elenchus. Philosophical Inquiry 31 (1-2):23-40.
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  23.  23
    Nicholas P. White (1985). Prof. Shoemaker and so-Called 'Qualia' of Experience. Philosophical Studies 47 (3):369 - 383.
  24.  2
    Nicholas White (1994). Shame and Necessity by Bernard Williams. Journal of Philosophy 91 (11):619-622.
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  25.  4
    Nicholas P. White (2008). Études Aristoteliciennes. Ancient Philosophy 8 (2):301-304.
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  26.  10
    Nicholas White (1997). Plato's Individuals. Ancient Philosophy 17 (2):525-529.
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  27.  1
    Nicholas White (2004). Conflicting Values and Conflicting Virtues. In Peter Baumann & Monika Betzler (eds.), Practical Conflicts: New Philosophical Essays. Cambridge 223--243.
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  28.  10
    Nicholas P. White (1989). Perceptual and Objective Properties in Plato. Apeiron 22 (4):45 - 65.
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  29. Nicholas P. White (1983). FC White, Plato's Theory of Particulars Reviewed By. Philosophy in Review 3 (1):44-46.
     
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  30.  10
    Nicholas P. White (1988). Rational Self-Sufficiency and Greek Ethics:The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy. Martha C. Nussbaum. Ethics 99 (1):136-.
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  31.  10
    Nicholas P. White (1989). Good as Goal. Southern Journal of Philosophy 27 (S1):169-193.
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  32.  6
    Nicholas White (2009). Scenes Along the Road From Kallipolis to Magnesia. Ancient Philosophy 29 (1):157-175.
  33.  9
    Nicholas White (1996). Book Review:Plato's Ethics. Terence Irwin. [REVIEW] Ethics 107 (1):146-.
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  34. Nicholas White (2013). Plato's Ethics. In Roger Crisp (ed.), The Oxford Handbook of the History of Ethics. Oxford University Press
     
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  35.  2
    Nicholas White (1995). Socrates. Philosophy and Phenomenological Research 55 (1):237-242.
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  36.  1
    Khin Maung Lwin, Phaik Y. Cheah, Phaik K. Cheah, Nicholas J. White, Nicholas P. J. Day, Francois Nosten & Michael Parker (2014). Motivations and Perceptions of Community Advisory Boards in the Ethics of Medical Research: The Case of the Thai-Myanmar Border. BMC Medical Ethics 15 (1):12.
    Community engagement is increasingly promoted as a marker of good, ethical practice in the context of international collaborative research in low-income countries. There is, however, no widely agreed definition of community engagement or of approaches adopted. Justifications given for its use also vary. Community engagement is, for example, variously seen to be of value in: the development of more effective and appropriate consent processes; improved understanding of the aims and forms of research; higher recruitment rates; the identification of important ethical (...)
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  37.  7
    Nicholas White (2005). Aristoteles Und Wittgenstein: Ihre Gemeinsame Kritik an Platons Auffassung Praktischer Vernunft. Grazer Philosophische Studien 68 (1):163-174.
    Book VII describes a point at which Plato's future rulers have completed their philosophical education. At that point they have a complete grasp of evaluative concepts (esp. of good), in that they can articulate and defend defi nitions of them against all objections. Immediately, without further training, they are charged with applying these concepts in their city. By contrast, Aristotle's ethical and political writings do not envisage any such point. This difference between Plato and Aristotle is no expository accident, but (...)
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  38. Nicholas P. White (1992). Plato's Metaphysical Epistemology. In Richard Kraut (ed.), The Cambridge Companion to Plato. Cambridge University Press 277--310.
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  39.  4
    Nicholas White (2008). Book Reviews:The Sense of the Past: Essays in the History of Philosophy. [REVIEW] Ethics 118 (2):360-367.
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  40.  1
    Nicholas R. White & Paul T. P. Wong (1982). A Behavioral Field Analysis of Adjunctive Activities. Bulletin of the Psychonomic Society 20 (5):266-268.
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  41.  1
    Nicholas P. White (1971). A Note on Eκεσi. Phronesis 16 (1):164-168.
  42.  1
    Nicholas P. White (1971). A Note on Ἔκθεσις. Phronesis 16 (2):164 - 168.
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  43.  1
    Nicholas White (2000). Book Reviews:Making a Necessity of Virtue. [REVIEW] Ethics 111 (1):189-192.
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  44. Nicholas White (2006). A Brief History of Happiness. Wiley-Blackwell.
    In this brief history, philosopher Nicholas White reviews 2,500 years of philosophical thought about happiness. Addresses key questions such as: What is happiness? Should happiness play such a dominant role in our lives? How can we deal with conflicts between the various things that make us happy? Considers the ways in which major thinkers from antiquity to the modern day have treated happiness: from Plato’s notion of the harmony of the soul, through to Nietzsche’s championing of conflict over harmony. Relates (...)
     
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  45. Nicholas White (2008). A Brief History of Happiness. Wiley-Blackwell.
    In this brief history, philosopher Nicholas White reviews 2,500 years of philosophical thought about happiness. Addresses key questions such as: What is happiness? Should happiness play such a dominant role in our lives? How can we deal with conflicts between the various things that make us happy? Considers the ways in which major thinkers from antiquity to the modern day have treated happiness: from Plato’s notion of the harmony of the soul, through to Nietzsche’s championing of conflict over harmony. Relates (...)
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  46. Nicholas White (2008). A Brief History of Happiness. Wiley-Blackwell.
    In this brief history, philosopher Nicholas White reviews 2,500 years of philosophical thought about happiness. Addresses key questions such as: What is happiness? Should happiness play such a dominant role in our lives? How can we deal with conflicts between the various things that make us happy? Considers the ways in which major thinkers from antiquity to the modern day have treated happiness: from Plato’s notion of the harmony of the soul, through to Nietzsche’s championing of conflict over harmony. Relates (...)
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  47. Nicholas White (2006). A Brief History of Happiness. Wiley-Blackwell.
    In this brief history, philosopher Nicholas White reviews 2,500 years of philosophical thought about happiness. Addresses key questions such as: What is happiness? Should happiness play such a dominant role in our lives? How can we deal with conflicts between the various things that make us happy? Considers the ways in which major thinkers from antiquity to the modern day have treated happiness: from Plato’s notion of the harmony of the soul, through to Nietzsche’s championing of conflict over harmony. Relates (...)
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  48. Nicholas P. White (1971). A Nota on "Ekthesis" [Greek]. Phronesis 16:164.
     
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  49. Nicholas P. White (1971). A Note on EκΕσi. Phronesis 16 (1):164-168.
  50. Nicholas R. White & Paul T. P. Wong (1982). Enhancement of Conditioned Fear During Extinction. Bulletin of the Psychonomic Society 20 (5):272-274.
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