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Sarah Broadie [49]Sarah Waterlow Broadie [6]
  1. Sarah Broadie (2013). Agency and Determinism in A Metaphysics for Freedom. Inquiry 56 (6):571-582.
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  2. Sarah Broadie (2013). 'Actual Instead'. Proceedings of the Aristotelian Society 113 (1pt1):1-19.
    It is argued that acceptance of determinism sits badly with the way we use counterfactual conditionals when considering gains and losses in light of how things would have been if such-and-such had or had not happened; it is further suggested that one type of indeterminism runs into the same difficulty; also that the difficulty may escape notice through failure to distinguish different uses of counterfactuals.
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  3. Sarah Broadie (2013). Highest Good. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
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  4. Sarah Broadie (2011). Nature and Divinity in Plato's Timaeus. Cambridge University Press.
    Machine generated contents note: What lies ahead; 1. The separateness of the demiurge; 2. Paradigms and epistemic possibilities; 3. The metaphysics of the paradigm; 4. Immortal intellect under mortal conditions; 5. The Timaeus-Critias Complex; 6. The genesis of the four elements; 7. Divine and natural causation; In conclusion.
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  5. Sarah Broadie (2010). The Constitution of Agency. Social Theory and Practice 36 (4):705-711.
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  6. Sarah Broadie (2010). The Good, the Noble and the Theoretical in the Eudemian Ethics. In John Cottingham & Peter Hacker (eds.), Mind, Method, and Morality: Essays in Honour of Anthony Kenny. Oup Oxford.
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  7. Sarah Broadie (2009). Aporia 8. In Michel Crubellier & André Laks (eds.), Aristotle's Metaphysics Beta: Symposium Aristotelicum. Oup Oxford.
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  8. Sarah Broadie (2009). Nicomachean Ethics VII. 8-9 (1151b22) : Akrasia, Enkrateia, and Look-Alikes. In Carlo Natali (ed.), Aristotle: Nicomachean Ethics. Oxford University Press.
     
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  9. Sarah Broadie (2009). Nicomachean Ethics VII, 1150b29-1151b22: Akrasia, Enkrateia, and Some Look-Alikes. In Carlo Natali (ed.), Aristotle's Nicomachean Ethics, Book Vii: Symposium Aristotelicum. Oup Oxford.
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  10. Sarah Broadie (2009). The Ancient Greeks. In Helen Beebee, Christopher Hitchcock & Peter Menzies (eds.), The Oxford Handbook of Causation. Oup Oxford.
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  11. Sarah Broadie (2009). The Possibilities of Being and Not-Being in De Caelo 1.11-12. In A. C. Bowen & C. Wildberg (eds.), New Perspectives on Aristotle’s de Caelo. Brill. 1--29.
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  12. C. Fred Alford, Michael J. Almeida, Chrisoula Andreou, Maria Antonaccio, Christopher Bennett, Ben Bradley, Elizabeth Brake, Sarah Broadie, Baruch Brody & Nicholas Buccola (2008). Referees for Volume 5. Journal of Moral Philosophy 5:465-466.
     
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  13. Sarah Broadie (2008). Theological Sidelights From Plato's Timaeus. Aristotelian Society Supplementary Volume 82 (1):1-17.
    Plato's account of the making of the world by a supreme divinity has often been felt to foreshadow the natural theology associated with orthodox western religion. This paper examines some significant ways (having more than merely antiquarian interest, it is hoped) in which the Timaeus scheme differs from more familiar orthodoxy.
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  14. Sarah Broadie (ed.) (2008). The Symposia Read at the Joint Session of the Aristotelian Society and the Mind Association at University of Aberdeen July 2008. Aristotelian Society.
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  15. Sarah Waterlow Broadie (2008). Time, Creation and the Continuum. Ancient Philosophy 5 (2):349 - 351.
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  16. Sarah Broadie (2007). Aristotle and Beyond: Essays on Metaphysics and Ethics. Cambridge University Press.
    Written over a period of thirty-five years, these essays explore the topics of causation, time, fate, determinism, natural teleology, different conceptions of the human soul, the idea of the highest good, and the human significance of leisure. While most of the essays take as their starting-point some theme in Ancient Greek philosophy, they are meant not as exegesis but as distinctive and independent contributions to live philosophizing. Written with clarity, precision without technicality, and philosophical imagination, they will engage a wide (...)
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  17. Sarah Broadie (2007). Why No Platonistic Ideas of Artefacts? In Dominic Scott (ed.), Maieusis: Essays in Ancient Philosophy in Honour of Myles Burnyeat. Oup Oxford.
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  18. Sarah Broadie (2006). Aristotle and Contemporary Ethics. In Richard Kraut (ed.), The Blackwell Guide to Aristotle's Nicomachean Ethics. Blackwell Pub.. 342--361.
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  19. Sarah Broadie (2005). A Contemporary Look at Aristotle's Changing Now. In Ricardo Salles (ed.), Metaphysics, Soul, and Ethics in Ancient Thought: Themes From the Work of Richard Sorabji. Clarendon Press.
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  20. Sarah Broadie (2005). On the Idea of the Summum Bonum. In Christopher Gill (ed.), Virtue, Norms, and Objectivity: Issues in Ancient and Modern Ethics. Clarendon Press.
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  21. Sarah Broadie (2005). Virtue and Beyond in Plato and Aristotle. Southern Journal of Philosophy 43 (S1):97-114.
  22. Sarah Broadie (2004). Colloquium 2: Mind, Soul and Movement in Plato and Aristotle1. Proceedings of the Boston Area Colloquium of Ancient Philosophy 19 (1):19-33.
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  23. Sarah Broadie (2004). GC I 4: Distinguishing Alteration. In Frans de Haas & Jaap Mansfeld (eds.), Aristotle's on Generation and Corruption I Book 1: Symposium Aristotelicum. Clarendon Press.
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  24. Sarah Broadie (2004). Plato's Intelligible World? Aristotelian Society Supplementary Volume 78 (1):65–79.
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  25. Sarah Broadie & Anthony Kenny (2004). The Creation of the World. Aristotelian Society Supplementary Volume 78:65 - 92.
    Part 1 examines the roles of (a) intelligent cause, (b) empirical materials (fire, earth etc.), and (c) the resulting cosmos, in the account of world-making in the Timaeus. It is argued that the presence of (b) is essential for the distinctness of (a) and (c); and an explanation is proposed for why the biblical idea of creation faces no such problem. Part II shows how different suggestions implicit in Plato's doctrine of the intelligible model give rise to radically different kinds (...)
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  26. Sarah Broadie (2003). Aristotelian Piety. Phronesis 48 (1):54-70.
    Aristotle seems to omit discussing the virtue piety. Such an omission should surprise us. Piety is not covertly dealt with under the more general heading of justice, nor under that of philia. But piety does make a veiled appearance at NE X.8, 1179a22-32. Many interpreters have refused to take this passage seriously, but this is shown to be a mistake.
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  27. Sarah Broadie (2003). Mind, Soul and Movement in Plato and Aristotle. Proceedings of the Boston Area Colloquium in Ancient Philosophy 19:19-32.
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  28. Sarah Broadie (2003). The Contents of the Receptacle. The Modern Schoolman 80 (3):171-190.
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  29. Sarah Broadie (2003). 3 The Sophists and Socrates. In D. N. Sedley (ed.), The Cambridge Companion to Greek and Roman Philosophy. Cambridge University Press. 73.
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  30. Sarah Broadie (2002). Alternative World-Histories. Philosophical Papers 31 (2):117-143.
    Abstract We act so as to make things better than they would have been but for the action; we are horrified by an uncontrollable catastrophe because it made things so much worse than they would have been without it. Such attitudes are reasonable only if it is reasonable to make the associated counterfactual conditional judgments. But making such judgments cannot be reasonable if one holds both (1) that this world is absolutely and uniquely actual (?absolute actualism?), and (2) that everything (...)
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  31. Sarah Broadie & Christopher Rowe (eds.) (2002). Aristotle: Nicomachean Ethics: Translation, Introduction, Commentary. OUP Oxford.
    Amongst the works of Aristotle, the Nicomachean Ethics stands virtually alone in speaking not only to classicists, historians of ideas, and technical philosophers, but to anyone trying to make sense of practical human ideals. -/- In this major new presentation, Aristotle's most engaging work has been freshly translated by Christopher Rowe into perspicuous English. Sarah Broadie's accompanying commentary brings out the subtlety of Aristotle's thought as it develops line by line. (Such close exegesis is indispensable for anyone who seeks a (...)
     
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  32. Sarah Broadie (2001). From Necessity to Fate: A Fallacy. [REVIEW] Journal of Ethics 5 (1):21-37.
    Though clearly fallacious, the inference from determinism to fatalism (the ``Lazy Argument'''') has appealed to such minds as Aristotle and his disciple, Alexander of Aphrodisias. It is argued here (1) that determinism does entail a rather similar position, dubbed ``futilism''''; and (2) that distinctively Aristotelian determinism entails fatalism for any event to which it applies. The concept of ``fate'''' is examined along the way.
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  33. Sarah Broadie (2001). Soul and Body in Plato and Descartes. Proceedings of the Aristotelian Society 101 (3):295–308.
    Although they are often grouped together in comparison with non-dualist theories, Plato's soul-body dualism, and Descartes' mind-body dualism, are fundamentally different. The doctrines examined are those of the Phaedo and the Meditations. The main difference, from which others flow, lies in Plato's acceptance and Descartes' rejection of the assumption that the soul (= intellect) is identical with what animates the body.
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  34. Sarah Broadie (2001). Theodicy and Pseudo-History in the Timaeus. Oxford Studies in Ancient Philosophy 21:1-28.
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  35. Sarah Broadie (1999). Aristotle's Elusive Summum Bonum. Social Philosophy and Policy 16 (01):233-.
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  36. Sarah Broadie (1998). Beginnings and Ends of Aristotelian Deliberation. In Jyl Gentzler (ed.), Method in Ancient Philosophy. Clarendon Press.
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  37. Sarah Broadie (1998). Interpreting Aristotle's Directions. In Jyl Gentzler (ed.), Method in Ancient Philosophy. Oxford University Press. 291--306.
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  38. Sarah Broadie (1996). Noῦs and Nature in De Anima III. Proceedings of the Boston Area Colloquium of Ancient Philosophy 12 (1):163-176.
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  39. Sarah Broadie (1994). Another Problem of Akrasia. International Journal of Philosophical Studies 2 (2):229 – 242.
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  40. Sarah Broadie (1993). Aristote Et La Question du Monde. Ancient Philosophy 13 (1):201-204.
  41. Sarah Broadie (1993). Aristotle's Epistemic Progress: Terence Irwin, Aristotle's First Principles. In C. C. W. Taylor (ed.), Oxford Studies in Ancient Philosophy: Volume Xi: 1993. Clarendon Press.
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  42. Sarah Broadie (1993). Aristotle's Perceptual Realism. Southern Journal of Philosophy 31 (S1):137-159.
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  43. Sarah Broadie (1993). Finding the Mean, Theory and Practice in Aristotelian Political Philosophy. International Studies in Philosophy 25 (3):145-146.
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  44. Sarah Broadie & Jacques Brunschwig (1993). Que Fait le premier moteur d'aristote? (Sur la théologie du livre lambda de la « métaphysique »). Revue Philosophique de la France Et de L'Étranger 183 (2):375 - 411.
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  45. Sarah Broadie (1991). Ethics with Aristotle. Oxford University Press.
    In this incisive study Sarah Broadie gives an argued account of the main topics of Aristotle's ethics: eudaimonia, virtue, voluntary agency, practical reason, akrasia, pleasure, and the ethical status of theoria. She explores the sense of "eudaimonia," probes Aristotle's division of the soul and its virtues, and traces the ambiguities in "voluntary." Fresh light is shed on his comparison of practical wisdom with other kinds of knowledge, and a realistic account is developed of Aristototelian deliberation. The concept of pleasure as (...)
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  46. Sarah Waterlow Broadie (1988). Aristotle's Philosophy of Action. International Studies in Philosophy 20 (1):68-70.
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  47. Sarah Broadie (1987). Nature, Craft and Phronesis in Aristotle. Philosophical Topics 15 (2):35-50.
  48. Sarah Broadie (1987). Problems of Aristotle's Concept of Form. Journal of Philosophy 84 (11):679-681.
  49. Sarah Waterlow Broadie (1987). Chapter Seven. Proceedings of the Boston Area Colloquium of Ancient Philosophy 3 (1):229-252.
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