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  1.  11
    R. W. Sharples (ed.) (2010). Peripatetic Philosophy, 200 Bc to Ad 200: An Introduction and Collection of Sources in Translation. Cambridge University Press.
    This book provides a collection of sources, many of them fragmentary and previously scattered and hard to access, for the development of Peripatetic philosophy in the later Hellenistic period and the early Roman Empire. It also supplies the background against which the first commentator on Aristotle from whom extensive material survives, Alexander of Aphrodisias (fl. c. AD 200), developed his interpretations which continue to be influential even today. Many of the passages are here translated into English for the first time, (...)
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  2. R. W. Sharples (2005). Philosophy and the Sciences in Antiquity. Monograph Collection (Matt - Pseudo).
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  3.  13
    R. W. Sharples (1986). Alexander of Aphrodisias, on Fate. The Classical Review 36 (01):33-.
  4. William Fortenbaugh, Pamela Huby, Robert Sharples & Dimitri Gutas (eds.) (1993). Theophrastus of Eresus. Sources for His Life, Writings, Thought and Influence. Brill.
     
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  5.  21
    R. W. Sharples (2005). Alexander of Aphrodisias on Universals: Two Problematic Texts. Phronesis 50 (1):43 - 55.
    Two texts that raise problems for Alexander of Aphrodisias' theory of universals are examined. "De anima" 90.2-8 appears to suggest that universals are dependent on thought for their existence; this raises questions about the status both of universals and of forms. It is suggested that the passage is best interpreted as indicating that universals are dependent on thought only for their being recognised as universals. The last sentence of "Quaestio" 1.11 seems to assert that if the universal did not exist (...)
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  6. R. W. Sharples (1986). Cicero's Republic and Greek Political Theory. Polis 5:30-50.
     
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  7.  2
    R. W. Sharples (1985). Theophrastus on the Heavens. In Aristoteles - Werk Und Wirkung, Bd I, Aristoteles Und Seine Schule. De Gruyter 577-593.
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  8.  2
    R. W. Sharples & J. M. Rist (1980). The Stoics. Journal of Hellenic Studies 100:240.
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  9.  12
    R. W. Sharples (1994). On Body, Soul and Generation in Alexander of Aphrodisias. Apeiron 27 (2):163 - 170.
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  10.  1
    R. W. Sharples & D. W. Minter (1983). Theophrastus on Fungi: Inaccurate Citations in Athenaeus. Journal of Hellenic Studies 103:154.
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  11.  6
    R. W. Sharples (1990). Theophrastus, Hp Continued Suzanne Amigues (Ed., Tr.): Théophraste, Recherches Sur les Plantes, Tome II: Livres III–IV. Texte Établi Et Traduit. (Budé.) Pp. Vi + 304 (2–118 Double). Paris: Les Belles Lettres, 1989. [REVIEW] The Classical Review 40 (02):236-238.
  12.  19
    R. W. Sharples (2002). The Cambridge History of Hellenistic Philosophy. Philosophical Review 111 (1):101-105.
  13.  6
    R. W. Sharples (1989). More on Plato, "Meno" 82c2-3. Phronesis 34 (2):220 - 226.
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  14.  9
    R. W. Sharples (1975). Aristotelian and Stoic Conceptions of Necessity in the De Fato of Alexander of Aphrodisias. Phronesis 20 (3):247-274.
  15.  2
    R. W. Sharples (1997). Alexander on Soul P. Accattino, P. Donini (edd.): Alessandro di Afrodisia: ĽAnima: traduzione, introduzione e commento. (Biblioteca Universale Laterza, 447.) Pp. xxxvi + 324. Rome, Bari: Laterza, 1996. Paper, L. 58,000. ISBN: 88-420-4843-7. [REVIEW] The Classical Review 47 (02):294-295.
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  16.  10
    R. W. Sharples (1983). The Unmoved Mover and the Motion of the Heavens in Alexander of Aphrodisias. Apeiron 17 (1):62 - 66.
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  17.  13
    R. W. Sharples (1983). Aristotle's Modal Concepts Sarah Waterlow: Passage and Possibility. A Study of Aristotle's Modal Concepts. Pp. 165. Oxford. Clarendon Press, 1982. £10.50. [REVIEW] The Classical Review 33 (01):62-64.
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  18.  4
    Robert Sharples (2009). Fate, Prescience and Free Will. In John Marenbon (ed.), The Cambridge Companion to Boethius. Cambridge University Press 207.
  19.  4
    R. Sharples (2000). Alexander of Aphrodisias Quaestio 2.21: A Question of Authenticity. Elenchos 21 (2):361-379.
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  20.  5
    R. W. Sharples (1999). Helen S. Lang, The Order of Nature in Aristolle's Physics: Place and the Elements , Xii + 324 Pp. £ 40.00 ISBN 0 521 62453 3. [REVIEW] Early Science and Medicine 4 (4):359-360.
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  21.  2
    R. W. Sharples (1989). Strato of Lampsacus. [REVIEW] The Classical Review 39 (2):261-262.
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  22.  1
    J. J. H. & R. W. Sharples (1993). Modern Thinkers and Ancient Thinkers. Philosophical Quarterly 43 (173):578.
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  23.  10
    R. W. Sharples (1982). Alexander of Aphrodisias on Divine Providence: Two Problems. Classical Quarterly 32 (01):198-.
    The position on the question of divine providence of the Aristotelian commentator Alexander of Aphrodisias is of particular interest. It marks an attempt to find a via media between the Epicurean denial of any divine concern for the world, on the one hand, and the Stoic view that divine providence governs it in every detail, on the other.2 As an expression of such a middle course it finds a place in later classifications of views concerning providence.3 It is also of (...)
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  24.  11
    R. Sharples (1997). Review. Alessandro di Afrodisia: L'Anima Traduzione, Introduzione e Commento. P Accattino & P Donini. The Classical Review 47 (2):294-295.
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  25.  11
    R. W. Sharples (2003). Commentaries on the Metaphysics C. Luna: Trois étuDes Sur la Tradition Des Commentaires Anciens À la Métaphysique d'Aristote . Pp. VIII + 252. Leiden, Boston, and Cologne: Brill, 2001. Cased, €82. Isbn: 90-04-12074-. [REVIEW] The Classical Review 53 (02):307-.
  26.  8
    R. W. Sharples (1990). Essays in Ancient Philosophy. Ancient Philosophy 10 (1):123-127.
  27. R. W. Sharples & W. M. Zeitler (1986). Entscheidungsfreiheit bei Platon. Journal of Hellenic Studies 106:215.
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  28.  1
    R. W. Sharples, Hippolytus & M. Marcovich (1988). Refutatio Omnium Haeresium. Journal of Hellenic Studies 108:243.
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  29.  3
    Robert W. Sharples (2008). L'accident du déterminisme. Les Etudes Philosophiques 3 (3):285-303.
    Résumé — Alexandre d’Aphrodise a été étudié plus intensément en Europe continentale que dans le monde anglophone. Cet article s’interroge sur les raisons culturelles d’un tel fait. L’une des raisons de l’étude de la philosophie antique en général dans le monde anglophone est la volonté de montrer qu’elle est reliée, et peut rendre service, à des débats philosophiques contemporains. Un cas emblématique nous est fourni par le débat concernant le libre arbitre et le déterminisme. Susanne Bobzien a défendu la thèse (...)
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  30.  9
    R. W. Sharples (1993). Smells and Odours. The Classical Review 43 (01):28-.
  31.  9
    R. W. Sharples (2002). Post-Hellenistic Philosophy: A Study of Its Development From the Stoics to Origen. Philosophical Review 111 (4):573-575.
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  32.  7
    R. W. Sharples (1989). The Bude of Theophrastus HP Suzanne Amigues: Théophraste, Recherches Sur les Plantes, Tome I: Livres I–II. Texte Établi Et Traduit. (Collection des Universités de France, Budé.) Pp. Lviii + 143 (2 66 Double). Paris: Les Belles Lettres, 1988. [REVIEW] The Classical Review 39 (02):197-198.
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  33. R. W. Sharples (1982). An Ancient Dialogue on Possibility; Alexander of Aphrodisias, Quaestio 1.4. Archiv für Geschichte der Philosophie 64 (1):23-38.
  34.  7
    R. W. Sharples (1989). A Reply to Professor Blank. Ancient Philosophy 9 (1):151-154.
  35.  5
    R. W. Sharples (1984). Some Medieval and Renaissance Citations of Theophrastus. Journal of the Warburg and Courtauld Institutes 47:186-190.
  36.  7
    R. W. Sharples (1984). On Fire in Heraclitus and in Zeno of Citium. Classical Quarterly 34 (01):231-.
    In a recent discussion note1 C. D. C. Reeve investigates the reasons for Heraclitus assigning a primary position to fire, as contrasted with the other substances like earth and water which go to make up the physical universe. Reeve considers and rejects other reasons for the primacy of fire that have been put forward, such as the symbolic associations of fire, the role of fire in governing the universe, or the claim that everything becomes fire at some time or other. (...)
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  37. R. W. Sharples & G. Giannantoni (1979). Scuole Socratiche Minori E Filosofia Ellenistica. Journal of Hellenic Studies 99:189.
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  38.  8
    R. W. Sharples (1986). Soft Determinism and Freedom in Early Stoicism. Phronesis 31 (1):266-279.
  39.  6
    R. W. Sharples (1986). Alexander of Aphrodisias, on Fate Pierre Thillet: Alexandre d'Aphrodise: Traité du Destin. Texte Établi Et Traduit Par Pierre Thillet. (Collection Budé.) Pp. Clix + 110 (1–76 Double). Paris: Les Belles Lettres, 1984. [REVIEW] The Classical Review 36 (01):33-35.
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  40.  6
    R. W. Sharples (1993). Articles on Aristotle Henry Blumenthal, Howard Robinson (Edd.): Oxford Studies in Ancient Philosophy, Supplementary Vol.: Aristotle and the Later Tradition. Pp. X + 277. Oxford: Clarendon Press, 1991. £35. [REVIEW] The Classical Review 43 (01):87-89.
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  41.  1
    R. W. Sharples & A. Magris (1988). L'idea di destino nel pensiero antico. 1. Dalle origini al V secolo a. C. 2. Da Platone a S. Agostino. Journal of Hellenic Studies 108:246.
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  42.  7
    R. W. Sharples (2006). Review: The Stoics on Determinism and Compatibilism. [REVIEW] Mind 115 (460):1171-1174.
  43.  6
    R. W. Sharples (1989). More on Plato, Meno 82c2-31. Phronesis 34 (1):220-225.
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  44.  7
    R. W. Sharples (1988). Snow Blindness and Underground Fish-Migration: Two More Notes on Theophrastus. Journal of the Warburg and Courtauld Institutes 51:181-184.
  45.  1
    Han Baltussen & R. W. Sharples (2000). Theophrastus of Eresus: Sources for His Life, Writings, Thought and Influence. Commentary Vol. 3.1, Sources on Physics. Journal of Hellenic Studies 120:169.
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  46.  2
    R. W. Sharples, D. Bostock & M. C. Stokes (1989). Plato's PhaedoPlato's Socratic Conversations: Drama and Dialectic in Three Dialogues. Journal of Hellenic Studies 109:224.
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  47.  2
    R. W. Sharples (2005). Some Thoughts on Aristotelian Form: With Special Reference to Metaphysics Z 8. Science in Context 18 (1):93-109.
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  48.  6
    R. W. Sharples (1978). Alexander of Aphrodisias, De Fato: Some Parallels. Classical Quarterly 28 (02):243-.
    As was first pointed out by Gercke, there are close parallels, which clearly suggest a common source, between Apuleius, de Platone 1.12, the treatise On Fate falsely attributed to Plutarch, Calcidius' excursus on fate in his commentary on Plato's Timaeus, and certain sections of the treatise de Natura hominis by Nemesius. Gercke traced the doctrines common to these works to the school of Gaius; recently however Dillon has pointed out that, while Albinus shares with these works the characteristic Middle-Platonic notion (...)
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  49.  6
    R. Sharples (1998). Epicurus in Lycia: The Second-Century World of Diogenes of Oenoanda. P Gordon. [REVIEW] The Classical Review 48 (1):89-90.
  50.  6
    R. W. Sharples (2007). Stoicism - by John Sellars. Philosophical Books 48 (2):165-166.
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