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  1. “Every Perception is Accompanied by Pain!”: Theophrastus’s Criticism of Anaxagoras.Wei Cheng - forthcoming - Journal of History of Philosophy.
    Anaxagoras is notorious for his view that every perception is accompanied by pain but not all concurrent pains are distinctly felt by the perceiving subject. This thesis is reported and criticized by Aristotle’s heir Theophrastus in his De Sensibus. Traditionally, scholars believe that he rejects Anaxagoras’s these of the ubiquity of pain as counterintuitive, with the appeal to unfelt pain looking like a desperate category mistake given that pain is nothing but a feeling. Contra the traditional view, this paper argues (...)
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  2. "Every Perception Is Accompanied by Pain!": Theophrastus's Criticism of Anaxagoras.Wei Cheng - 2023 - Journal of the History of Philosophy 61 (4):559-583.
    abstract: Anaxagoras is notorious for his view that every perception is accompanied by pain but that not all concurrent pains are distinctly felt by the perceiving subject. This thesis is reported and criticized by Aristotle's heir Theophrastus in his De Sensibus. Traditionally, scholars believe that Theophrastus rejects Anaxagoras's thesis of the ubiquity of pain as counterintuitive, with the appeal to unfelt pain looking like a desperate category mistake given that pain is nothing but a feeling. Contra the traditional view, this (...)
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  3. Empedocles on Ensouled Beings.Željko Kaluđerović - 2023 - Conatus 8 (1):167-183.
    The paper analyses fragmentarily preserved views of Empedocles, that, in the author’s opinion, represent the antecedents of deviations from the anthropocentric vision of the world and anticipate the majority of later attempts at scientific, philosophical, and legal modifications of the status of all living beings. Empedocles, namely, claims that all beings think, i.e., that they have understanding or consciousness. He is, moreover, portrayed as a proponent of the thesis that plants as well have both intellect and the ability to think, (...)
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  4. Proč Slunce svítí a hřeje? : Anaxagorás: Kámen. Prostě rozžhavený kámen.Richard Pospiech - 2023 - Studia Philosophica 70 (2):101-108.
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  5. Review of Anna Marmodoro, Forms and Structure in Plato’s Metaphysics. [REVIEW]Evan Rodriguez - 2022 - Notre Dame Philosophical Reviews.
  6. Putting Fragments in Their Places: The Lost Works by Empedocles.Carlo Santaniello - 2022 - Elenchos: Rivista di Studi Sul Pensiero Antico 43 (2):197-228.
    The author deals with the lost works of Empedocles, an often neglected subject, in the frame of the discussion concerning the number of the poems and their main features. He reviews the traces of the Passage of Xerxes, of the Medical Discourse, and of the Proem to Apollo among the fragments and witnesses, taking his cue from textual aspects and dealing with the contents, the significance of each of these writings in Empedocles’ culture and thought and their multifarious relationships with (...)
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  7. Sound, water, and the unity of life in Empedocles.Michael M. Shaw - 2022 - In Jill Gordon (ed.), Hearing, sound, and the auditory in ancient Greece. Bloomington, Indiana: Indiana University Press.
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  8. Sound, water, and the unity of life in Empedocles.Michael M. Shaw - 2022 - In Jill Gordon (ed.), Hearing, sound, and the auditory in ancient Greece. Bloomington, Indiana: Indiana University Press.
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  9. The Last Natural Philosophers in Plato’s Phaedo 99b2-c6.Daniel Vázquez - 2022 - Mnemosyne (Advance Articles):1-24.
    This paper examines the possible sources of the theories introduced in Phaedo 99b2-c6. It argues that Plato is primarily alluding to Aristophanes’ Clouds and views held by Diogenes of Apollonia and Archelaus of Athens. But the passage, I also suggest, could serve another rhetorical function. By inviting us to reflect on whether and to what extent other natural philosophers fit the description of these theories, the text emphasises the gulf between Socrates and his predecessors. The paper concludes by discussing the (...)
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  10. Natural Teleology versus Material Determinism and Chance: Al-'Āmirī against Empedocles and Galen on Nature and Soul.Nicholas Aubin - 2021 - Journal of the History of Philosophy 59 (3):429-456.
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  11. Diogenes of Apollonia as a Material Panpsychist.Luca Dondoni - 2021 - Ancient Philosophy Today 3 (1):3-29.
    In my paper, I shall provide a reading of Diogenes of Apollonia such that his understanding of the metaphysics of differentiation and of individual ensoulment may constitute an ingenious answer to the problems of his time. To this extent, I will argue that Diogenes' worldview solves the difficulties of Anaxagoras' metaphysics and successfully integrates mentality in a causally closed conception of nature. Finally, I will suggest that a Diogenes-inspired approach might be relevant to treat some pressing concerns in the contemporary (...)
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  12. The Zoogonies of Empedocles Reconsidered.Chiara Ferella - 2021 - Rhizomata 9 (1):1-26.
    The studies of Empedocles have made headway in showing that Empedocles postulated a double zoogony. Whereas this has been traditionally related to the hypothesis of two worlds per cycle, some Empedoclean fragments provide evidence for a double zoogony in a cosmic cycle with one world. How can we reconcile the hypothesis of two zoogonies with the assumption of a unique world? Whereas there have been attempts to address this question by retaining the traditional idea of two opposite zoogonic periods or (...)
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  13. Divine Evolution: Empedocles’ Anthropology.A. V. Halapsis - 2021 - Anthropological Measurements of Philosophical Research 19:107-116.
    Purpose. Reconstruction of Empedocles’ doctrine from the point of view of philosophical anthropology. Theoretical basis. Methodological basis of the article is the anthropological comprehending of Empedocles’ text fragments presented in the historical-philosophical context. Originality. Cognition of nature in Ancient Greece was far from the ideal of the objective knowledge formed in modern times, cognition of the world as it exists before man and independently of him. Whatever the ancient philosophers talked about, man was always in the center of their attention. (...)
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  14. Três fragmentos de Empédocles (B 30, B 110, B 115): texto grego e tradução.Luan Reboredo - 2021 - Anais de Filosofia Clássica 15 (29):169-173.
    Portuguese translation of three Empedocles’ fragments (B 30, B 110 and B 115 Diels–Kranz). — — — Tradução para o português de três fragmentos de Empédocles (B 30, B 110 e B 115 Diels–Kranz).
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  15. Los testimonios de Aristóteles sobre el nous de Anaxágoras.David Torrijos Castrillejo - 2021 - Pensamiento 77:65-78.
    Anaxagoras’ theory of the nous constitutes one aspect of his philosophy particularly interesting for Aristotle. However, he maintains a somewhat bivalent position about it: on the one hand, he praises the Presocratic philosopher for putting the nous as the first principle, while on the other, he shows his disappointment. According to him, Anaxagoras’ nous works insufficiently in the universe, but it is also the cause of goodness, indeed it is the Good capitalized. Our goal is to explain how Aristotle was (...)
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  16. Anaxágoras y el Big Bang.David Torrijos Castrillejo - 2021 - Disputatio. Philosophical Research Bulletin 10:131-152.
    In order to show the relevance of the Presocratic thinkers, certain achievements are sometimes presented as anticipations of some discoveries made by contemporary science. Anaxagoras’ explanation for the origin of the world in particular has been compared to the Big Bang theory by some scholars. The purpose of this article is to show why this theory is very different from Anaxagoras’ view of the origin of the world. For Anaxagoras, the world does not start from a tiny expanding particle. Rather, (...)
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  17. Una variante del fragmento 21a de Anaxágoras en Filón.David Torrijos Castrillejo - 2021 - In Mercedes López Salvá (ed.), En los albores del cristianismo. Rhemata. pp. 185-193.
    This articles explores Philo's variant for Anaxagoras' 21a DK fragment as an alternative for Sextus Empiricus' reading (ὄψις τῶν ἀδήλων τὰ φαινόμενα). Philo's variant (πίστις τῶν ἀδήλων τὰ ἐμφανῆ: De vita Mosis, I, 280) is not present in the current literature on Presocratics but his reading could be a reliable form for this fragment.
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  18. The Playful Role of the Girl in Empedocles’ B100.Nathasja van Luijn - 2021 - Rhizomata 9 (1):27-49.
    Empedocles’ B100 contains an analogy between a girl handling a clepsydra and respiration. This article argues that proposals to establish Love or Persephone as the girl’s respiratory equivalent are rendered unlikely by differences between their respective causal roles. Rather than her gender, this article emphasises the importance of the girl’s age: Empedocles required a playful child to handle the clepsydra. This child’s play results in the extra phase of submerging the clepsydra while the upper vent is open, which Empedocles needed (...)
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  19. Anaxagoras, the Thoroughgoing Infinitist: The Relation between his Teachings on Multitude and on Heterogeneity.Miloš Arsenijević, Saša Popović & Miloš Vuletić - 2019 - European Journal of Analytic Philosophy 15 (1):35-70.
    In the analysis of Anaxagoras’ physics in view of the relation between his teachings on multitude and heterogeneity, two central questions emerge: 1) How can the structure of the universe considered purely mereo-topologically help us explain that at the first cosmic stage no qualitative difference is manifest in spite of the fact that the entire qualitative heterogeneity is supposedly already present there? 2) How can heterogeneity become manifest at the second stage, resulting from the noûs intervention, if according to fragment (...)
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  20. How Aristotle Changes Anaxagoras’s Mind.Jason W. Carter - 2019 - Apeiron 52 (1):1-28.
    I argue that a common interpretation of DA 3.4, which sees Aristotle as there rejecting Anaxagoras’s account of mind, is mistaken. Instead, I claim that, in providing his solution to the main puzzles of this chapter, Aristotle takes special care to preserve the essential features that he thinks Anaxagoras ascribes to mind, namely, its ability to know all things, its being unmixed, and its inability to be affected by mixed objects.
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  21. An Alternative Model for Understanding Anaxagoras’ Mixture.David Torrijos-Castrillejo - 2019 - Philosophisches Jahrbuch 126:7-26.
    For Anaxagoras, both before the beginning of the world and in the present, “all is together” and “everything is in everything.” Various modern interpretations abound regarding the identity of this “mixture.” It has been explained as an aggregation of particles or as a continuous “fusion” of different sorts of ingredients. However—even though they are not usually recognized as a distinct group—there are a number of other scholars who, without seemingly knowing each other, have offered a different interpreta- tion: Anaxagoras’ mixture (...)
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  22. Presocratics and Papyrological Tradition: A Philosophical Reappraisal of the Sources. Proceedings of the International Workshop Held at the University of Trier.Christian Vassallo (ed.) - 2019 - Berlin: De Gruyter.
    The papyri transmit a part of the testimonia relevant to pre-Socratic philosophy. The ʼCorpus dei Papiri Filosofici‛ takes this material only partly into account. In this volume, a team of specialists discusses some of the most important papyrological texts that are major instruments for reconstructing pre-Socratic philosophy and doxography. Furthermore, these texts help to increase our knowledge of how pre-Socratic thought – through contributions to physics, cosmology, ethics, ontology, theology, anthropology, hermeneutics, and aesthetics – paved the way for the canonic (...)
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  23. When the Earth Was Flat: Studies in Ancient Greek and Chinese Cosmology.Dirk L. Couprie - 2018 - New York, USA: Springer Verlag.
    This book is a sequel to Heaven and Earth in Ancient Greek Cosmology. With the help of many pictures, the reader is introduced into the way of thinking of ancient believers in a flat earth. The first part offers new interpretations of several Presocratic cosmologists and a critical discussion of Aristotle’s proofs that the earth is spherical. The second part explains and discusses the ancient Chinese system called gai tian. The last chapter shows that, inadvertently, ancient arguments and ideas return (...)
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  24. As he says in his poetical way" : Anaximander and Empedocles on the motive forces of kosmos.Phil Hopkins - 2018 - In Sean D. Kirkland & Eric Sanday (eds.), A Companion to Ancient Philosophy. Evanston, Illinois: Northwestern University Press.
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  25. Empedocles’ Emulation of Anaxagoras and Pythagoras.Dmitri Panchenko - 2018 - Apeiron 51 (4):453-457.
    Journal Name: Apeiron Issue: Ahead of print.
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  26. La inteligencia ('noesis') en Diógenes de Apolonia.David Torrijos-Castrillejo - 2018 - Anuario Filosófico 51 (3):439-460.
    The philosophy of Diogenes pays special attention to knowledge. Diogenes bases his thought on the well-known thesis of Parmenides which identifies einai and noein, combining it with the nous of Anaxagoras. According to Diogenes, the intellect (noesis) is embodied in the formal features of things and therefore is powerful, like the nous of Anaxagoras. The aim of the following pages is to show, in confrontation with Laks, that noesis does not homogenize the cosmos, but rather it diversifies it.
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  27. La noción de homeomería en Anaxágoras.David Torrijos-Castrillejo - 2018 - In Konstantinos Boudouris (ed.), Proceedings of the XXIII World Congress of Philosophy. Athens: Greek Philosophical Society. pp. 65-69.
    Aristotle introduced in the history of the reception of Anaxagoras the term ‘homoiomerous’. This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term ‘homoiomerous’ may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term ‘homoiomerous’ in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense (...)
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  28. Nous, Motion, and Teleology in Anaxagoras.Rhodes Pinto - 2017 - Oxford Studies in Ancient Philosophy 52:1-32.
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  29. Anaxágoras: uma filosofia da natureza em resposta a questões parmenídicas.Erick de Oliveira Santos Costa - 2016 - Dissertation, Ufrrj, Brazil
    Nossa pesquisa é pautada na tentativa de compreender alguns conceitos da filosofia aristotélica, mais especificamente as noções de forma, matéria, privação e potência, e um pouco sobre a metodologia usada pelo filósofo. As linhas abaixo compõem um capítulo da minha monografia de fim de curso, intitulada Dialogo com a tradição: A conquista de novas convicções acerca dos princípios de natureza no primeiro livro da Física aristotélica, realizada na Universidade Federal Rural do Rio de Janeiro. Nela tratei a respeito da metodologia (...)
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  30. Anassagora e la filosofia della natura nell’Atene del V secolo.Filippo Forcignanò - 2016 - In Mauro Bonazzi, Franco Trabattoni & Mario Vegetti (eds.), Storia della filosofia antica. I. Dalle origini a Socrate. Carocci. pp. 149-164.
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  31. Science Before Socrates: Parmenides, Anaxagoras, and the New Astronomy, by Daniel Graham.Gerard Naddaf - 2016 - Mind 125 (499):945-952.
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  32. Identidad religiosa e innovación filosófica en la Atenas del siglo V a.C.David Torrijos-Castrillejo - 2016 - In Juana Torres Silvia Acerbi (ed.), La religión como factor de identidad. Escolar y Mayo. pp. 11-20.
    The fifth century BC is one of the most brilliant of Greek history. Pericles, as the leader of a splendid Athens, promoted the entry into his polis of the new scientific movement that until then had developed primarily in Ionia and in the Italian peninsula. However, their research raised suspicions among the Athenians, who regarded it as a risk for traditional religion. In spite of the somewhat flexible and plural character of the Greek religion, in this period three famous trials (...)
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  33. Anaxagoras, Origen, and Neoplatonism: The Legacy of Anaxagoras to Classical and Late Antiquity.Panayiotis Tzamalikos - 2016 - Boston: De Gruyter.
    Origen has been always studied as a theologian and too much credit has been given to Eusebius’ implausible hagiography of him. This book explores who Origen really was, by pondering into his philosophical background, which determines his theological exposition implicitly, yet decisively. For this background to come to light, it took a ground-breaking exposition of Anaxagoras’ philosophy and its legacy to Classical and Late Antiquity, assessing critically Aristotle’s distorted representation of Anaxagoras. Origen, formerly a Greek philosopher of note, whom Proclus (...)
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  34. Chapter 11. Origen, a pupil of Anaxagoras.Panayiotis Tzamalikos - 2016 - In Anaxagoras, Origen, and Neoplatonism: The Legacy of Anaxagoras to Classical and Late Antiquity. Boston: De Gruyter. pp. 827-1095.
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  35. Conclusion of Part I: Truth and Becoming in Anaxagoras.Panayiotis Tzamalikos - 2016 - In Anaxagoras, Origen, and Neoplatonism: The Legacy of Anaxagoras to Classical and Late Antiquity. Boston: De Gruyter. pp. 488-524.
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  36. Milet Okulu Doğa Filozofları Bağlamında Tanrının İmkânı (Thales, Anaksimandros ve Anaksimenes).Alper Bilgehan Yardımcı - 2016 - Uluslararası Sosyal Araştırmalar Dergisi 9 (43):1329-1333.
    Bu makalede Milet Okulu Filozofları ve ilk materyalistler olarak anılan Thales, Anaksimandros ve Anaksimenes’in ontolojileriyle ilişkili olarak arkhe arayışı içerisinde tanrıyla ilgili görüşlerine yer verilecektir. Bazı düşünürler tarafından tanrı tanımaz olarak nitelendirilen Miletli filozofların evrenin ilk maddesi nedir sorusuna vermiş oldukları yanıtların aslında o dönemki Antik Yunan din anlayışıyla bazı önemli noktalarda bağdaştığı gösterilecektir. Makalenin sonunda bu düşünürlerin kendilerine ait bir teoloji ve tanrı düşüncesine sahip oldukları sonucuna varılacaktır.
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  37. Anassagora: Il miscuglio originario.Armando D'Ippolito (ed.) - 2015 - Milano: Albo Versorio.
  38. Partecipazione, mescolanza, separazione: Platone e l’immanentismo.Filippo Forcignanò - 2015 - Elenchos (1):05-44.
    This paper discusses Aristotle’s statement (Metaph. A 9, 991a8-9) that both Anaxagoras and Eudoxus claimed that things are the result of a mixture of original elements, in relation to Plato’s metaphysics. Eudoxus used this immanentistic thesis to reform one central component of Plato’s Theory of Form, that is the “participation”. The first part of the paper analyzes some Anaxagorean aspects in Plato’s metaphysics, showing that Plato shares with Anaxagoras the “Transmission Theory of Causality” (as called by Dancy), but he refuses (...)
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  39. TORRIJOS-CASTRILLEJO, DAVID, Anaxágoras y su recepción en Aristóteles, Dissertationes. Series Philosophica XLIII, EDUSC, Roma, 2014, 528 pp. [REVIEW]Diana María Murguía Monsalvo - 2015 - Anuario Filosófico:614-617.
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  40. La cosmología presocrática.David Torrijos-Castrillejo - 2015 - Hypnos. Revista Do Centro de Estudos da Antiguidade 34:132-139.
    This article aims at clarifying some issues raised by a recent book of Daniel W. Graham about the Presocratic cosmology. It particularly intends to shed some light on the understanding of Anaxagoras’ universe by suggesting some reasons why, despite Graham’s opinion, it is still possible to think that the stars were flat according to him. Another goal is highlighting the importance of the comprehensive physical theory of Anaxagoras, based on a circular motion called perichoresis, which would explain diverse phenomena in (...)
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  41. Anaxagorae Homoeomeria.David Torrijos-Castrillejo - 2015 - Elenchos: Rivista di Studi Sul Pensiero Antico 36 (1):141-147.
    Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous.” This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term “homoiomerous” may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term “homoiomerous” in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense (...)
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  42. Science before Socrates: Parmenides, Anaxagoras, and the New Astronomy by Daniel W. Graham (review).Dirk L. Couprie - 2014 - Journal of the History of Philosophy 52 (4):835-836.
    Within the timespan of two years, two books have been published on the Presocratics as scientists. In 2011 appeared Carlo Rovelli’s The First Scientist. Anaximander and His Legacy, (Yardley: Westholme), and in 2013 Daniel Graham’s Science before Socrates. Whereas Rovelli, whose main field of study is quantum gravity, argues that Anaximander was the first scientist, Graham maintains that Anaximander should not count as a scientist. Empirical science started with Anaxagoras, who used his assumption that solar eclipses occur when the moon (...)
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  43. Anassagora e la sua ricezione in Aristotele.David Torrijos-Castrillejo - 2014 - Mater Clementissima:101-110.
    An Italian abstract of my thesis, which contains an interpretation of the most important issues of Anaxagoras' philosophy and the early history of his reception (among his disciples, the Academy and, prominently, Aristotle).
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  44. Anaxágoras y su recepción en Aristóteles.David [Vnv] Torrijos-Castrillejo - 2014 - EDUSC.
    ¿Cuál es el origen de todas las cosas? A pesar de su gran diversidad, ¿tienen una raíz común? ¿Tuvo el mundo un comienzo? ¿Cómo surgió la vida en la tierra? Tales preguntas, que aún provocan a los científicos, fueron formuladas por vez primera por los primeros pensadores griegos. Anaxágoras responde a ellas poniendo al inicio del tiempo una confusa mezcla de todas las cosas sobre la cual obró un ser llamado Intelecto, quien dio lugar al orden del mundo que hoy (...)
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  45. Where are love and strife?: incorporeality in Empedocles.Patricia Curd - 2013 - In Joe McCoy & Charles H. Kahn (eds.), Early Greek philosophy: the Presocratics and the emergence of reason. Washington, D.C.: Catholic University of America Press.
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  46. Where are Love and Strife? Incorporeality in Empedocles.Patricia Curd - 2013 - In Early Greek Philosophy: The Presocratics and the Emergence of Reason. Washington, DC: The Catholic University Press of America. pp. 113-138.
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  47. Anaxagoras: science and speculation in the golden age.Daniel W. Graham - 2013 - In Joe McCoy & Charles H. Kahn (eds.), Early Greek philosophy: the Presocratics and the emergence of reason. Washington, D.C.: Catholic University of America Press.
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  48. Anaxagoras and the Comet.Daniel W. Graham - 2013 - Ancient Philosophy 33 (1):1-18.
  49. Anassagora, il nous e la conoscenza.David Torrijos-Castrillejo - 2013 - Hypnos 30:127-138.
    Anaxagoras’ “nous” has a cosmological value. Additionally, it has inspired interesting reflections in order to understand metaphysically the intellect. The question we want to answer is twofold. On one hand, we will inquire whether or not Anaxagoras has understood correctly the nature of the intellect. On the other hand, we will discern if our author has understood the peculiarity of consciousness. The answer to these questions will probably be negative. Notwithstanding that, it will be possible to ask whether or not (...)
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  50. Anaxágoras.David Torrijos-Castrillejo - 2013 - Philosophica: Enciclopedia Filosófica on Line.
    Encyclopedia entry about Anaxagoras, the presocratic philosopher: Life, works, mixture, nous, biological and cosmological problems, and a bibliography.
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1 — 50 / 268