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Profile: Oded Balaban (University of Haifa)
  1. Oded Balaban (forthcoming). Aristotle's Theory of Πρᾶξις. Hermes.
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  2. Oded Balaban (forthcoming). Zur Diskussion. Archiv für Geschichte der Philosophie.
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  3. Oded Balaban (2011). The Moral Intellectualism of Plato's Socrates The Case of the Hippias Minor. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):1-14.
    Commentators do not take Socrates' theses in the Hippias Minor seriously. They believe it is an aporetic dialogue and even that Socrates does not mean what he says. Hence they are unable to understand the presuppositions behind Socrates' two interconnected theses: that those who do wrong and lie voluntarily are better than those who do wrong unintentionally, and that no one does wrong and lies voluntarily. Arguing that liars are better than the unenlightened, Socrates concludes that there are no liars. (...)
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  4. Oded Balaban (2008). Le Rejet de la Connaissance de la Connaissance, la Thèse Centrale duCharmidede Platon. Revue Philosophique De Louvain 106 (4):663-693.
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  5. Oded Balaban (2008). The Moral Intellectualism of Plato's Socrates: The Case of the Hippias Minor. [REVIEW] Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 13 (1):1-14.
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  6. Oded Balaban (2008). The Rejection of the Consciousness of Knowledge, the Central Thesis of Plato's Charmide. Revue Philosophique de Louvain 106 (4):663-693.
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  7. Oded Balaban (2007). Una crítica del problema mente-cuerpo en la tradición analítica. Anuario Filosófico 40 (90):647-672.
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  8. Oded Balaban (2005). Intellectualisme et causalité chez Hegel, et les limites de la science moderne. Archives de Philosophie 1:55-75.
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  9. Oded Balaban (2004). Bentham's 'Two Theses' Argument. Manuscrito 27 (2).
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  10. Timothy Cleveland, Oded Balaban & Anthony J. Graybosch (2002). Book Reviews. [REVIEW] Philosophia 29 (1-4):437-462.
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  11. Oded Balaban (2001). The Misunderstandings of Hume's Paradox of Causation. Giornale di Metafisica 23 (3):377-398.
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  12. Oded Balaban (2000). The Bidimensionality of Mind: Essence and Existence in Kant and Hegel. Archiv für Geschichte der Philosophie 82 (3):332-348.
     
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  13. Oded Balaban (1998). The Use of Error as an Argument in the Language of Human Sciences: The Dogmatic Use of Error. Semiotica 120 (1-2):139-160.
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  14. Oded Balaban (1997). Toward a Rationality of Emotions. International Studies in Philosophy 29 (2):145-146.
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  15. Oded Balaban (1997). The Sources of Wittgenstein's Negation of the Knowing Subject. Semiotica 113 (1-2):159-170.
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  16. Oded Balaban (1996). The Mind and its Depths. History of European Ideas 22 (1):61-62.
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  17. Oded Balaban (1995). The Belief in Reality and the Reality of Belief. Giornale di Metafisica 17 (1-2):71-85.
    The ontological arguments (OA) discussion is about the relations between essence and existence, and between analytic and synthetic judgments. Rationalists asserts that essence determines existence. Empiricists assert that existence cannot be deduced from thought. However, both made the error of disconnecting the objective existence of God from subjective thought about Him. We propose to demonstrate two interconnected theses: A) In the course of its historical development, the OA did not manage to refute empiricist critiques. B) His existence is only partial, (...)
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  18. Oded Balaban (1995). The Incongruity Between Knowledge and Valuation in David Hume's Theory of Knowledge a Reconsideration of Hume's Skepticism. Philosophical Inquiry 17 (3-4):1-12.
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  19. Oded Balaban (1995). The Modern Misunderstanding of Aristotle's Theory of Motion. Journal for General Philosophy of Science 26 (1):1 - 10.
    In the Physics, Aristotle defines motion as 'the actuality of what is potentially, qua potential' (Phys. 201b5). This definition has been interpreted countless times and has been the subject of heated controvery. At issue today is whether ὲντελέχεια refers to motions as a process or a state. Accordingly, if the idea of ὲντελέχεια is believed to refer to a process, it is translated to mean actualization. If on the other hand it is taken to refer to a state, it is (...)
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  20. Oded Balaban (1994). The Paradox of the Meno and Plato's Theory of Recollection. Semiotica 98 (3-4):265-276.
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  21. Oded Balaban (1993). The Torn Human Activity: A Response to Alfred Guy's “the Role of Aristotle'spraxis Today”. [REVIEW] Journal of Value Inquiry 27 (2):231-234.
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  22. Oded Balaban (1990). Circularity of Thought in Hegel's Logic. Review of Metaphysics 44 (1):95 - 109.
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  23. Oded Balaban (1990). On Justice and Legitimation. A Critique of Jürgen Habermas' Concept of "Historical Reconstructivism". Zeitschrift für Philosophische Forschung 44 (2):273 - 277.
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  24. Oded Balaban (1990). Praxis and Poesis in Aristotle's Practical Philosophy. Journal of Value Inquiry 24 (3):185-198.
    All the paradoxes in the Engberg-Pedersen interpretation and all the present-day discussions about whether energeia is an activity or a state, are not, in my opinion, the result of a defective reading of Aristotle but, rather, the influence of the prevailing values of our industrial society. These values - held, as it seems, by these commentators - are conspicuously teleological: they prevent us from grasping the qualitative difference between praxis and poesis and between energeia and kinesis. Indeed, since these teleological (...)
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  25. Oded Balaban (1990). Subject and Consciousness: A Philosophical Inquiry Into Self-Consciousness. Rowman & Littlefield.
    Title on spine: Subject & consciousness.
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  26. Oded Balaban (1990). The Human Origins of Fortuna in Machiavelli's Thought. History of Political Thought 11 (1).
     
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  27. Oded Balaban & Asnat Avshalom (1990). The Ontological Argument Reconsidered. Journal of Philosophical Research 15:279-310.
    The ontological argument--first proposed by St. Anselm and subsequently deveIoped by Descartes, Leibniz, Kant, Hegel and Marx--furnishes a key to understanding the relationship between thought and reality. In this article we shall focus on Hegel’s attitude towards the ontological argument as set out in his Science of Logic, where it appears as a paradigm of the relationship between thought and reality. It should be remarked, moreover, that our choice of the subject was not random and that it was seIected for (...)
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  28. Oded Balaban (1989). The Positivistic Nature of the Critical Theory. Science and Society 53 (4):442 - 458.
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  29. Oded Balaban (1987). Relation and Object in Plato's Approach to Knowledge. Theoria 53 (2-3):141-159.
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  30. Oded Balaban (1987). The Myth of Protagoras and Plato's Theory of Measurement. History of Philosophy Quarterly 4 (4):371 - 384.
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  31. Oded Balaban (1986). Quality, Genus, and Law as Forms of Thinking. Auslegung 13 (1):71-85.
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